Sūrah Fath @@ @@

Central Theme and Relationship with the Previous Sūrah

This sūrah bears witness to the fulfilment of the promise made with the

believers in verse thirty five of the previous sūrah.1 It begins with the

truce of H@udaybiyyah which proved to be a prelude to the conquest of

Makkah and to the completion of favour to the Prophet (sws) and his

ummah. Stated in it are also the predictions and glad tidings of conquest

and dominance of this ummah mentioned in the Torah and the Gospel so

that it becomes evident to both the believers and the disbelievers that

whatever happened, is happening and will happen is not by chance. All

this is pre-determined in the scheme of God which is bound to

materialize. No force can stop it.

Background of the Sūrah

In order to understand this sūrah, it is essential to understand its

background. It was revealed as a ray of hope in very hopeless

circumstances and as glad tidings of an open victory in circumstances

when Muslims felt that they were being vanquished. It assured the

Muslims in very precarious circumstances, and in not more than two

years every promise and threat given materialized in a manner that no

doubt remained about it in the minds of both friends and foes.

The detail of this rather concise premise is that in 6th

AH, the Prophet

(sws) was given glad tidings in a dream that he will do ‘umrah with a

group of his companions. On the basis of this dream, he called upon

people to prepare themselves for ‘umrah. Though Muslims were in a

continuous state of war with the Quraysh and there was a strong chance

that if Muslims went to offer ‘umrah in their collective capacity, they

1. The verse reads:

فال تهنوا وتدعوا إ� ا�سلم وأنتم األعلون و

�

مع�م ولن ي#"م أ!مال�م اهللا ))* :,-(

So do not falter and call for a compromise and you will remain dominant

and God is on your side and will not show any dishonesty with you in your

deeds (47:35)

Sūrah Fath@

2

would definitely try to stop them and the situation could lead to a battle.

However, Muslims were so overwhelmed with the deprivation from the

Baytullāh that they got ready to accompany the Prophet (sws) while

disregarding this danger. The Hypocrites, who have been mentioned in

the previous sūrah, tried their best to discourgae and demotivate the

Muslims. They tried to strike fear in their hearts by saying that those who

will go to Makkah will never return. However, Muslims fully trusted the

dream of the Prophet (sws). For this reason about fifteen hundred

Companions (rta) became ready to accompany him.

There is a difference of opinion between historians about the month of

this journey – whether it was Rajab or Dhū al-Qa‘dah. It was, in any

case, one of the two. These months have always remained specific to

offer h@ajj and ‘umrah. For this reason, Muslims hoped that there is a

very logical reason for the Quraysh showing respect to the sanctity of

these months. The Prophet (sws) and the Companions (rta) wore the

ah@rām of ‘umrah at Dhū al-H@ulayfah, a place six miles from Makkah.

They took along with them seventy camels for sacrifice and to

distinguish these animals, people put collars around their necks so that it

becomes evident to every onlooker that these are sacrificial animals

(hadī) and no one should harm them. They did not have any ammunition

with them; all they had were swords and they too were sheathed. In other

words, it was fully taken care of the fact that the Quraysh present no

excuse for a battle; however, their over-blown pride of the age of

jāhilliyah did not allow them to allow the procession to enter Makkah.

They tried to make different excuses by making incursions through their

people but the Prophet (sws) did not allow any of their mischief to

succeed. When he reached H@udaybiyyah, he sent an envoy to their

leaders with the message that he had come with the intention of offering

‘umrah only; he has no other intention. However, they decided to kill the

envoy and it was only with great difficulty that his life was saved after a

group of people interfered. After that, he sent his special envoy: ‘Uthmān

(rta). He too tried to fully assure the Quraysh but they continued to show

stubbornness. However, they did not misbehave with ‘Uthmān (rta) in

any way and treated him very respectfully; they even offered him to do

t @awāf if he wanted to. ‘Uthmān (sws) did not accept their offer because

he was not ready to undertake this ritual without the Prophet (sws).

In this pendimonium, ‘Uthmān’s return got delayed and a rumour

spread in the Muslim camp that he had been martyred. Quite naturally,

this acutely inflamed the Muslims. The Prophet (sws) too was effected

by it. He called upon people to pledge a covenant of jihād at this hands

so that a do or die war could be waged against the Quraysh. The

Sūrah Fath@

3

Companions (rta) earnestly and enthusiastically took this pledge. When

the Quraysh received the news that Muslims were about to launch an

attack, they sent a delegation under the leadership of Suhayl ibn ‘Amr to

negotiate peace. The delegation, in order to salvage the pride of the

Quraysh, greatly stressed upon the Muslims to go back this year and

return the following one whence the Makkans will vacate the city for

three days to avoid any clash. It was also insisted upon that if any person

of the Quraysh ran away to the Muslims, the latter would be under

obligation to return him whereas the reverse would not be the case. The

Companions (rta) were not ready to accept these conditions at any cost.

However, the Prophet (sws), on divine bidding, accepted them and a

settlement was reached on the following conditions.

1. For ten years, there shall be no war between the two parties. During

this time, no party will launch any open or hidden onslaught against one

another.

2. During this time, if a person belonging to the Quraysh ran away to

the Muslims, they will have to return him, while the Quraysh would not

be bound to return any person of the Muslims who goes to them.

3. Any tribe of the Arabs can enter into this settlement by becoming an

ally of either of the two parties.

4. Muslims will go back this year and return the next to offer ‘umrah.

They will be able to stay in Makkah for three days and each of them, if

he wishes, can only bring one sword. In these three days, the people of

Makkah will vacate the city so that any clash can be avoided.

Two of these conditions were every detestable to the Muslims, as has

been indicated earlier. People thought that accepting them would be

tantamount to an acknowledgement of defeat and were not ready at any

cost to accept any condition that would depict them as the weaker party.

It was at this instance that the caliph ‘Umar (rta) expressed his emotions

in a manner that made him regret it all his life. After the peace agreement

had been signed, the Prophet (sws) directed the Muslims to offer

sacrifice and then shave their heads and in this way complete their

‘umrah. However, such was the sorrow and distress found in the

Muslims that no one was ready to comply. At last, the Prophet (sws)

himself took the initiative. When people realized that there was no room

for any change in the directive, they too were compelled to get up and

complete the rites of the ‘umrah. While returning, the general feeling

was of being overwhelmed and of being vanquished. For this reason, a

natural question that came to their minds was that if the dream of

prophets of God are true, then what happened to the dream which the

Prophet (sws) saw and as a result of which had embarked on this

Sūrah Fath@

4

journey. It was in these circumstances in which this sūrah was revealed

and as has been indicated earler was revealed as glad tidings of a clear

victory. As far as the question is concerned that how did a thing that was

seen as defeat by common Muslims became a clear victory, it shall be

answered in the tafsīr of the sūrah.

Readers may first take an overview of the meanings of the sūrah.

Analysis of the Meanings

Verses (1-7): The Prophet (sws) is given glad tidings that he has been

granted an open victory in the form of the H@udaybiyyah truce. This open

victory is a prelude to an imminent conquest of Makkah which will totally

humble the disbelievers before him; the Almighty will complete the favour

of His religion on him and after successfully acomplishing his mission, he

will attain the complete and eternal pleasure of God. A very blessed aspect

of this campaign is that He opened the way to enhancement of faith and to

Paradise for the believers, which in the sight of God is great success. This

campaign also became the means of God’s anger and condemnation on the

men and women from among the Hypocrites who would make all sorts of

evil estimations about God and were not able to grasp the reality that all

the forces of heavens and the earth are under the command of God and He,

in accordance with His knowledge and wisdom, makes use of their service

the way He desires or can desire.

Verses (8-10): The common Muslims are addressed and told that a

Messenger comes from God as a bearer of glad tidings and warnings. It is

the duty of people to profess faith in him, respect him, support him in all

his campaigns and be his helpers. Those who pledge a covenant at his

hands, in fact, pledge a covenant at the hands of God. If they fulfil the

obligations imposed by this pledge, then they will receive great reward,

and if they do not do so, then they should remember that it is only they

who will be doomed for this behaviour. God will not suffer any loss from

this.

Verses (11-16): The Prophet (sws) is informed that at this instance the

Hypocrites who did not go out with him will come to him to beg pardon

on the grounds that they were forced not to go because of their

household responsibilities; so they should be forgiven and the Prophet

(sws) should pray to God for their repentance. He is told to inform them

that the real reason for not going was their thought that this time the

Prophet (sws) and the Muslims would not return and that through this

speculation of theirs they have only sought to ruin their ownselves. Now

their matter rests with God. He alone will forgive whomsoever He wants

and forgive whomsoever He wants.

Sūrah Fath@

5

The Prophet (sws) is also informed about these Hypocrites that when

they will see that victory is being gained without any war, they will try

their best to secure a place among the warriors; however, he must never

give them this permission. They should be informed that soon they will

be faced with a poweful enemy. If at that moment, they go out it would

be alright and if at that moment too they do not go out by making similar

excuses, then for them too the same punishment will be ordained as has

been ordained for the disbelievers.

Verse (17): Those people are mentioned whose excuse to not attend the

battle would not be regarded as hypocrisy as long as they remain

obedient from their hearts to God and His Messenger (rta).

Verses (18-21): The courageous among the Companions took the

bay’ah rid@wān are mentioned. They are given glad tidings of victory,

spoils of war and of the conquest of Makkah.

Verses (22-25): A mention of the fact that had the Quraysh waged war

on the occasion of H@udaybiyyah, they would have been routed. The

aspect which made the Muslims superior in this agreement is referred to

and also mentioned is the fact that this truce was an open moral and

religious defeat of the Quraysh. Stated then is the real reason because of

which Muslims were not allowed to wage war in spite of the fact that

Quraysh had been over-awed by them.

Verse (26): The moral victory secured by the Muslims in the wake of

the moral defeat earned by the Quraysh is referred to. In contrast with the

bias of the Quraysh to emotional frenzy, the majesty displayed by the

Muslims in piety and in obeying God and His Prophet (sws) is alluded

to.

Verse (27): An affirmation of the dream of the Prophet (sws). The

wisdom in its delay to materialize is referred to.

Verses (28-29): A mention of the fact that the supremacy of Islam over

all religions is beyond doubt. The parable of the Prophet (rta) and his

Companions (rta) found in the Torah and the parable of the gradual

victory of the truth found in the Gospel is alluded to.

Section I: Verses (1-7)

Text and Translation

3سم اهللا ا�ر2ن ا�رحيمإنا 7تحنا �ك 7تحا مب4نا

: � <غفر �ك );( ما Fقدم من ذنبك وما تأخر و@تم نعمته اهللا � � �

Sūrah Fath@

6

عليك و@هديك Hاطا مستقيما : )I( كKو@ن نKا عز@زا اهللا

هو اNي أن),(

� زل

ا�سكينة X قلوب ا�مؤمنT لSدادوا إيمانا مع إيمانهم و

�

جنود ا�سماوات واألرض هللا� �

و_ن عليما حكيما اهللا <دخل ا�مؤمنT وا�مؤمنات جنات aري من `تها )((

�

األdهار خا

gين 7يها و@�فر !نهم س4ئاتهم و_ن ذ�ك عند

h h فوزا عظيما اهللا )-( و@عذب ا�منافقT وا�منافقات وا�مT"l وا�مl_ت الظانT با

h �

h ظن ا�سوء عليهم هللا � �

دائرة ا�سوء وغضب � عليهم ولعنهم وأعد �هم جهنم وساءت wصuا اهللا � �

)x(جنود هللا و

ا�سماوات واألرض و_ن عز@زا حكيما اهللا�

)*( Indeed, We have blessed you with a clear victory so that God may

forgive you your past and future sins, complete His favour upon you and

may guide you to a straight path and bestow on you His undefeatable

help. (1-3)

It was He who sent down tranquility into the hearts of the faithful so that

their faith may grow with their faith and all the legions of the heavens and

the earth belong to God and God is All-Knowing and Wise; so that He

may admit the believers, both men and women, into gardens watered by

running streams. They will abide in them forever and so that He may

brush away their sins and this, in God’s sight, is a great triumph. (4-5)

And that God may punish the Hypocrites and the Idolaters, men and

women, who would make evil estimations about God. A turn of evil shall

befall them alone and God’s wrath was on them and He has cursed them

and has prepared for them Hell and it is an evil abode. And to God

belong the legions of the heavens and the earth and God is Mighty and

Wise. (6-7)

Explanation

إنا 7تحنا �ك 7تحا مب4نا : � );(2

The expression T7تح مب:

(clear victory) refers to the truce of

H@udaybiyyah. There is no occasion of interpreting it to refer to any other

victory. There a number of aspects with regard to which it can be called

a clear victory:

Firstly, this is the first occasion on which the Quraysh openly accepted

that Muslims too had a right on the Baytullāh. This acknowledgement

was done as a favour to the Muslims but was done after they were over-

awed with their might. It will become evident from verse twenty four

2. Indeed, We have blessed you with a clear victory.

Sūrah Fath@

7

that had this peace agreement not been struck and a war had ensued, the

victory for the Muslims was certain. The Quraysh had fully assessed this

situation and thus were desirous of an agreement; however, in order to

have the upper hand, they wanted the Muslims not insist on ‘umrah this

year and should come the following year. In order to please the Muslims,

they tried to gratify them by offering to vacate the city for three days

when they come the following year to avoid any clash. This was no small

an offer from the Quraysh.

Secondly, as a result of this agreement, the Quraysh accepted the

Muslims as an equal political force in Arabia. They no longer regarded the

Muslims as rebels and traitors which they hitherto openly proclaimed; to

them Muslims were now a rival political force of equal strength. Thus they

openly acknowledged the right of the Muslims that they could make any

of the Arabs tribes as their allies if the latter were willing.

Thirdly, the Quryash also acknowledged the military might of the

Muslims because they themselves insisted to write the condition in the

agreement that there shall be no war between the two for ten years.

Fourthly, if on this occasion, the Almighty did not allow the Prophet

(sws) and his companions to wage war, then this was not because of any

weakness of the Muslims; it was solely because there were many who

had openly announced themselves as Muslims and many who were

Muslim in their hearts and had yet to openly announce this and who as

yet had not migrated. There was a danger that in the event of a war, they

could be harmed by the Muslims themselves.

In short, there were many aspects of this truce being a clear victory for

the Muslims which could not have been hidden from them; however, the

Quraysh displayed their bigotry that they possessed from the days of

jāhiliyyah in such a manner and some incidents like the incident of Abū

Jandal were so inciting that a general feeling prevailed among the

Muslims that they were the weaker of the two parties. In their frenzy of

emotions, people could not fully reflect on the conditions of the

agreement and assess what they would gain and what they would lose as

a result of it. When this sūrah unveiled the actual situation, people

realized that they had committed a mistake in understanding the

implications of the agreement. When its consequences came before

them, every person openly said that this agreement had proven to be a

prelude to the conquest of Makkah.

<غفر �ك ما Fقدم من ذنبك وما تأخر و@تم نعمته عليك و@هديك Hاطا اهللا � ��

Sūrah Fath@

8

مستقيما :)I( كKو@ن نKا عز@زا اهللا

),(3

The particle ل is to express the consequence. In other words, the

meaning of the verse is that this clear victory which the Almighty has

blessed the Muslims with is a prelude to the following things which the

Almighty will grant the Prophet (sws):

Firstly, time is near when the Prophet will be free from the

responsibilities of his mission, and the Almighty will bless him with His

mercy by forgiving all his past and future sins.

Secondly, the Almighty will be completing his favour on him.

Thirdly, the Almighty will open the true way of guidance for him.

Fourthly, the Almighty will grant him with an unassailable dominance.

All these four things are mentioned here rather concisely; in order to

understand them fully it is needed that they may be fully explained in the

light of the parallels of the Qur’ān.

The words غفر �ك> ما Fقدم من ذنبك وما تأخراهللا � �

give glad tiding to the

Prophet (sws) that after this clear victory, time has arrived for him in

which he will successfully complete the responsibilities imposed on him

in the capacity of a Messenger of God. This subject is discussed in the

Qur’ān at various places in different styles. For example, in Sūrah Nas @r, the words are:

ذا جاء نK إ والفتح ورأيت ا}اس يدخلون X دين اهللا � أفواجا فسبح {مد اهللا h

ر�ك واستغفره إنه ~ن توابا � � h );;� :,(

When the help of God and the victory comes and you see men

embrace the religion of God in multitudes, extol the glory of your

Lord while expressing gratitude to Him and seek His forgiveness.

Indeed, He is ever disposed to mercy. (110:1-3)

In the above sūrah, besides the glad tidings of conquest and dominance

there is an indication of the fact that time would arrive when he would be

relieved of his responsibilities as a Messenger of God; however, instead

of saying this in clear words, he has been asked to prepare for it through

extolling the glory of God, the prayer and asking forgiveness. In the

verse under discussion, this subject has been discussed, keeping in view

the context and occasion, in the form of very clear glad tidings. It is said

3. So that God may forgive you your past and future sins, complete His

favour upon you and may guide you to a straight path and bestow on you His

undefeatable help.

Sūrah Fath@

9

that after this clear victory granted to him time is near whe he will be

relieved by the Almighty of the responsibility He had imposed on him,

and will relieve him in such a manner that he will be held successful and

triumphant in his mission and will forgive all his past and future sins.

The greatest glad tidings for the Prophet (sws) could no doubt only have

been that the Almighty would relieve him of his responsibilities in such a

manner that he would have befittingly discharged his obligations as a

Messenger and not be held responsible in the slightest way for anything

left amiss, and that he would be fully assured that he had done his duty

fully to the pleasure and satisfaction of his Lord. In this verse, this very

news has been given to him in a certified way and there could be no

greater a certification. In gratitude of this, the Prophet (sws) had greatly

increased the extent of his worship in his last years; when he was asked

by people that why does he goes through this strenuous routine when he

all his past and future sins had been forgiven, his answer would be:

أفال أ�ون !بدا شكورا (should I not be a grateful servant of my Lord?)

4

I have explained at various places in this tafsīr that the sins ascribed here

to the Prophet (sws) do not refer to ones which are the result of following

base desires; prophets of God never commit such sins; however, in the

process of realizing their mission of establishing the dominance of religion

at times because of noble motives certain things emanate from them on

which they are checked by the Almighty. For example, Hypocrites would

come to the Prophet (sws) with various excuses so that they could be

granted permission to not participate in jihād; the Prophet (sws) would be

fully aware that these people are only making lame excuses; however,

because of his gracious temperament, he would grant them permission so

that they may not be disgraced. This softness from the Prophet (sws) was

though a result of his graciousness and was not the result of following base

desires; however, the Almighty checked him on this attitude because a

prophet is a scale of justice in every matter. It is essential for him that even

when dealing graciously with his followers he not exceed the limit set

forth by the Almighty in this regard.

Similarly, at times, the Prophet (sws) would pamper the leaders of his

nation very much thinking that if they embrace faith, then this would

give great strength to the whole cause. This thinking in itself was nothing

sinful; in fact, it is something which is in line with the expediency

required for the cause of religion; however, if this inclination becomes so

pronounced that as a result of this its worthy recipients are ignored or it

4. See, for example: Al-Bukhārī, Al-Jāmi‘ al-s@ah@īh@, vol. 1, 380, (no. 1078).

Sūrah Fath@

10

causes an increase in the arrogance of the unworthy, then the Almighty

stops His Messenger from it. The incident of the blind man mentioned in

Sūrah ‘Abas is an example of this.

Similar incidents have occurred in lives of other prophets of God,

which I have explained at relevant places of this tafsīr. In the verse under

consideration also, the sins attributed to the Prophet (sws) are of this

nature. He was given glad tidings about all such sins that they have been

forgiven.

The words “past and future” express the all embracing nature of this

forgiveness. They also indicate that the blemishes before these glad

tidings have also been forgiven and those after it shall also be forgiven.

New glad tidings are not required for this.

The words و@تم نعمته عليك � convey the completion of the favour of

religion. Thus when this favour was completed on the occasion of the

last h@ajj, it was declared: م نعم��ا<وم أ�ملت ل�م دين�م وأFممت علي

ورضيت ل�م اإلسالم دينا ),:-( (this day [for your guidance] I have

completed your religion for you and completed My favour to you. I have

chosen Islam to be your faith, (5:3)).

The words و@هديك Hاطا مستقيما : mention the consequence of the

completion of the favour of religion: in this manner will the Almighty

bless him with the guidance of the true path from which Satan had lured

people away. It needs to be kept in consideration here that the religion

revealed by the Almighty for the guidance of mankind was lost by the

Jews and Christians while the Idolaters had converted the Baytullāh built

by Abraham (sws) and his son Ishmael (sws) into a place of idol worship

and lost the real sign-post of guidance. As a result, the path leading to God

had virtually become extinct. This path was re-opened only after the

Almighty revived and completed His religion through the Prophet

Muh@ammad (sws), and the lighthouse of monotheism built by Abraham

(sws) was once again restored to its original splendour by cleansing it

from disbelief. These words point to this very reality that now religion will

be restored to its pristine form and the radiant centre of tawh@id will also be

unveiled which was built to take people to the real path of guidance.

Here these glad tidings have been given while addressing the Prophet

(sws); in verse twenty of this sūrah, these very glad tidings are given

while addressing all the Muslims. I will inshallāh explain them further

there.

In كKو@ن نKا عز@زااهللا

, the expression Kن عز@ز

refers to that victory

and help over disbelief which is unchallengeable and unassailable. Such

a victory, obviously, could only have been achieved by the Prophet (sws)

Sūrah Fath@

11

when the dominance of disbelief is totally done away. In other words,

this could only have been achieved once the Quraysh are totally humbled

and Muslims become the custodians of the Baytullāh. Till then, the

successes achieved by the Muslims against the Quraysh were no less

important but were not ones which could not be challenged. As long as

the Quraysh were in charge of Makkah, they were indeed a force to

reckon with; however, the truce of H@udaybiyyah had really dented their

power and the time was not far when their old edifice of political power

would be razed to the ground. This very Kن عز@ز

is predicted here. The

word عز@ز besides meaning dominance and ascendancy also means

something which is unassailable.

Here the eloquence in the sequence of the glad tidings given is worthy

of consideration: the thing which was the most imminent is mentioned as

the end and the thing which was a summary of all others and destined to

materialize at the end is mentioned the foremost. The reason for this, in

my opinion, is that this is an occasion of giving glad tidings to the

Prophet (sws). No doubt, the conquest of Makkah was great news for the

Prophet (sws); however, an even greater one was to present before him

the reward he would receive in the Hereafter and not much time

remained and not much time remains when he will receive it

( <غفر �ك ما Fقدم من ذنبك وما تأخراهللا � �

)

هو اNي أنزل ا�سكينة X قلوب ا

�

� �مؤمنT لSدادوا إيمانا مع إيمانهم و

� جنود هللا

ا�سماوات واألرض و_ن عليما حكيما اهللا� ))(5

The help promised in the previous verse is substantiated in this one. It

is only as a miraculous result of God’s help that the believers showed the

courage to come out with the Prophet (sws) for ‘umrah at his call so that

through their courage and through the company of the Prophet (sws) they

could increase the treasure of faith they already had.

It needs to be appreciated that though this journey was undertaken for

‘umrah, however, the Prophet (sws) undertook it in very dangerous

circumstances. Muslims were in a perpetual state of war with the

Quraysh, and till then such was their determination and resolve that the

latter were attacking Madīnah every now and then. In these

5. It was He who sent down tranquility into the hearts of the faithful so that

their faith may grow with their faith and all the legions of the heavens and the

earth belong to God and God is All-Knowing and Wise.

Sūrah Fath@

12

circumstances, it could not be expected in any way that Muslims as a

group go for ‘umrah and they be easily allowed to offer it without any

resistance. Consequently, it would become evident from the coming

verses that the Hypocrites reckoned on this very basis that the Muslims

were taking themselves to destruction and this time would not be able to

return home. In these circumstances, it was extra ordinary for fourteen or

fifteen hundred Companions (rta) to leave their homes to travel a couple

of hundred miles and that too without any weapons. However, the

Almighty blessed their faith and granted them the resolve and

determination for this journey. The implication is that just as the

Almighty blessed the Prophet’s Companions with resolve at this

instance, in a similar manner he will bless them with it in later phases,

and the Kن عز@ز

promised by him is bound to be fulfilled

The expression refers to the fact that the trials which are faced by the

believers in this world are meant to test their faith. If they succeed in

these tests, their faith is strengthened and a stage is reached that they

become the contented souls referred to by the Qur’ān, and if they fail

these tests and keep on failing them, then at last a stage may be reached

in which the spark of their faith is totally extinguished.

I have been explaining this practice of God at various places in this

tafsīr, and an obvious consequence of this practice of God is that faith is

something which is liable to increase and decrease; had it been

something static, there would have been no need to test it. If it is ascribed

to Imām Abu H@anifah that he was not convinced of the fact that faith can

increase or decrease, then it has a special context: it refers to faith in the

legal sense on the basis of which a person is granted the rights of a

Muslim citizen in an Islamic State. He is not referring to the levels of

faith just discussed on which depends the rewards and ranks of the

Hereafter. As far as faith in the legal sense is concerned, it is found in

equal extent in all Muslims who believe in the essentials of Islam and an

Islamic state will deal equally with them as Muslims. There shall be no

difference in this respect between a urban citizen and a rural on. As far

as the Hereafter is concerned, the matter there depends on the actual faith

found in a person – something known only to God and He alone will

decide about it. This view of Imam Abū H@nīfah in itself is absolutely

correct; however, it is advocated in a very wrong sense and those who

object to it also do not try to understand its actual background,

The words جنود ا�سماوات واألرض و_ن هللا و � عليما حكيمااهللا imply that if the

Almighty persuaded the Muslims to accompany the Prophet (sws), then

He actually did a favour to them so that by doing this virtuous act they

Sūrah Fath@

13

could further enhance their faith; otherwise God is not dependent on

anyone to help His Messenger or His religion. All the forces of the

heavens and the earth are in the control of the Almighty; whenever He

wants, He can take revenge from the disbelievers through His forces;

however, He by urging the believers to help His Messenger has opened

the way of great reward for them; He is all-knowing and all-wise. All His

actions are based on knowledge and wisdom and in this particular action

of His too, there is great wisdom. If any further explanation of this

subject is needed, readers may look up what I have written while

explaining verse four of Sūrah Muh@ammad. Further ahead, this verse is

coming up with another aspect. There it shall be explained further.

<دخل ا�مؤمنT وا�مؤمنات جنات aري من `تها األdهار خاgين 7يها و@�فر h �

!نهم س4ئاتهم و_ن ذ�ك عند

h فوزا عظيما اهللا )-(6

This verse mentions the reward of دادوا إيمانا مع إيمانهمSل

� (so that their

faith may grow with their faith) and the linguistic style adopted is

permutative (badal). The implication is that ways opened by God to

strengthen their inner radiance is because in this way He wants believing

men and women to enter into gardens watered by streams; they will

abide therein forever and He will remove all their sins from their

accounts. In other words, this is not an unprofitable deal.

Here, it is possible, that a question arises in the mind of a person that

entering Paradise is mentioned here first, and obliteration of sins is

mentioned later even though it would only be after the latter that people

would be able to enter Paradise. In my opinion, this change in order is

only an apparent thing. In order to highlight the aspect of glad tidings,

Paradise is mentioned first; the purpose of course is to tell us that after

cleansing people of their sins will God admit people to Paradise.

The words و_ن ذ�ك عند فوزا عظيمااهللا say that this is real and supreme

success; so blessed are those who undertook this journey while

disregarding all dangers. These words are a prelude to the mention of the

Hypocrites whose mention is coming up; it is said about them that they

stuck to their homes because of their fear of the Quraysh and reckoned

that this step proved very successful for them and they cleverly saved

themselves from a big danger. The truth of the matter is that they have

6. So that He may admit the believers, both men and women, into gardens

watered by running streams. They will abide in them forever and so that He

may brush away their sins and this, in God’s sight, is a great triumph.

Sūrah Fath@

14

not saved themselves from danger; they have in fact flung themselves

into it and soon they will realize this.

و@عذب ا�منافقT وا�منافقات وا�مT"l وا�مl_ت الظانT با h �

h ظن ا�سوء عليهم هللا � �

دائرة ا�سوء وغضب � عليهم ولعنهم وأعد �هم جهنم وساءت wصuا اهللا � �

)x(7

This is a mention of the other aspect of faith. The very trial through

which the Almighty opens the way to great success for the Muslims is

instrumental in opening the way to the greatest doom for both men and

women among Hypocrites and the Idolaters. This is because their

blemishes are fully exposed and the truth is conclusively conveyed to

them.

The words با Tالظان h ظن ا�سوءهللا � � �

refer to those evil thoughts of the

Hypocrites which are mentioned ahead in verse twelve thus: بل ظن�تم أن لن�

ينقلب ا�رسول وا�مؤمنون إ� أهليهم أبدا وز@ن ذ�ك X قلو��م وظ

h

ن�تم ظن ا�سوء و"نتم � � � قوما بورا

(in fact, you reckoned that the Messenger and his companions

would never return to their people and this notion took roots in your

hearts; and you harboured evil thoughts and at last ended up doomed). The Hypocrites and the Idolaters are mentioned together because of

their similarity in both head and heart. Just as an Idolater in spite of

claiming to be under pledge to worship God worships other Gods also, in

a similar manner, a Hypocrite too in spite of claiming to be under the

pledge of faith and obedience to God and his Messenger connives with

others as is mentioned in the verse: رwعض األ� X م�سنطيع

)Ix:)*( (we

shall follow you in some affairs, (47:26)). Because of this similarity, the

Qur’ān has likened hypocrisy to polytheism. I have explained this aspect

in my book H@aqīqat-e shirk-o tawh@īd (The Essence of Polytheism and

Monotheism).8 Here by mentioning the Hypocrites with the polytheists,

the Qur’ān has determined their status: such claimants to faith will at last

have the same fate as the polytheists who were their compatriots and like

minded to them.

The sentence عليهم دائرة ا�سوء �

is parenthetical in nature. When their evil

speculations and desires about the future of the Muslims were

7. And that God may punish the Hypocrites and the Idolaters, men and

women, who would make evil estimations about God. A turn of evil shall befall

them alone and God’s wrath was on them and He has cursed them and has

prepared for them Hell and it is an evil abode.

8. Amīn Ah@san Is@lāh@ī, H@aqīqat-e shirk-o tawh@īd, 1st ed. (Lahore: Faran

Foundation, 1988), 100-114.

Sūrah Fath@

15

mentioned, it was said forthwith in the discourse that they are waiting for

misfortunes to befall the Muslims even though these misfortunes are

going to befall them because the fate of the very people they are pinning

their hopes in shall come before them and they too will meet a similar

fate. God’s curse be on them and He has prepared Hell for them which is

a very evil abode.

Here another thing is worthy of attention: women are specially

mentioned together with men not only when the Muslims were referred

to earlier but also when the Hypocrites and the Idolaters were referred to.

The reason for this is that a comment is being made on the times of trial.

In this very period if hypocrisy is nurtured in a group, then the wife and

children have a great role in this. The following statement of the

Hypocrites mentioned in verse eleven also refers to this very aspect:

سيقول �ك ا�مخلفون من األعراب شغلتنا أwوا}ا وأهلونا فاستغفر }ا

� ) )� :;;( (those

among the Bedouins who were left behind will present this excuse to you:

“we were occupied with our goods and families; so seek forgiveness for us

from God.”) A H@adīth of the Prophet (sws) also bears witness to this:

إن ا�وg مبخلة �بنة � (indeed, the children are the ones who are the most

responsible for pushing a person into miserliness and cowardice).9 On

similar lines, if faith finds firm root in the heart of a person, then the

determination and perseverance of his wife and children and their trust in

God have a great role. This situation entailed that in the mention of the

faithful and the Hypocrites, the role of women be specially mentioned so

that believing as well as hypocritical women get to know the fact that

neither is their Lord unaware of the sacrifices of the believing women

nor of the attitude of indolence and being slaves to the pleasures of this

world.

وهللا جنود ا�سماوات واألرض و_ن � عز@زا حكيما اهللا�

)*(10

This part is also included with a slight difference in the word عز@ز in

verse four. In that verse, this part had a specific connotation; here it occurs

to express disgust, disavowal and unconcern for the Hypocrites: if they

want to become the fuel of Hell, then may do so; it would only be good

riddance. God is not in need of such cowardly people; the forces of the

heavens and the earth are with Him. He is the sovereign and the powerful.

9. Ibn Mājah, Sunan, vol. 2, 1209, (no. 3666).

10. And to God belong the legions of the heavens and the earth and God is

Mighty and Wise.

Sūrah Fath@

16

At the same time, he is wise also; He uses and employs these forces the

way He wants to in accordance with His wisdom. The cowardliness and

faintheartedness of anyone cannot influence His intentions.

Section II: Verses (8-21)

In this section, the status and position of the Prophet (sws) is first

explained. After that, the obligations which the believers owe to him a

result and the responsibilities which were imposed on them as a

consequence of their pledge to him are specified. After that, the attitude

of the Hypocrites is commented upon in detail who at that time sat in

their houses by putting forth false excuses. They did not go out with the

Muslims to offer ‘umrah fearing that Muslims would never be able to

return from this journey. After that, those valiant Muslims are mentioned

who, in the absence of means and resources, pledged a covenant of jihād

at the hands of the Prophet (sws). As a result of their sincerity and pure

intentions, they became worthy of God’s eternal pleasure as well of His

support and help in this world.

Readers may now proceed to read the verses ahead.

Text and Translation

إنا أرسلناك شاهدا وم�lا ونذيرا h � �ؤمنوا با)�(

ورسو� وFعزروه وتوقروه هللا h h

و�سبحوه ب�رة وأ h صيال

إن اNين �بايعونك إdما �بايعون )�(

�

� يد اهللا� فوق أيديهم اهللا

7من ن�ث فإdما ينكث � dفسه ومن أو� بما �هد عليه

�

� فسيؤFيه أجرا اهللا

عظيما سيقول �ك ا�مخلف)�;( � ون من األعراب شغلتنا أwوا}ا وأهلونا فاستغفر }ا

�قو�ون بأ�س�تهم ما ل4س X قلو�هم قل 7من �ملك ل�م من h �

ش4ئا إن أراد ب�م اهللا

�ا أو أراد ب�م dفعا بل ~ن

� بماهللاا Fعملون خبuا

بل ظن�تم أن لن ينقلب );;( �

ا�رسول وا�مؤمنون إ� أهليهم أبدا وز@ن ذ�ك X قلو��م وظن�تم ظن ا�سوء و"نتم � �

h

�

قوما بورا );I(ومن لم يؤمن با � �ورسو� فإناهللا أ!تدنا �ل�فر@ن سعuا

وهللا wلك ),;( �

ا�سماوات واألرض �غفر �من ¡شاء و@عذب من ¡شاء و_ن h � ¢فورا رحيما اهللا � );)(

�سيقول ا�مخلفون إذا انطلقتم إ� مغانم �أخذوها ذرونا ن£ � بع�م ير@دون أن �بد�وا h

¤م قل لن ت£بعونا كذل�م قال اهللا

� � من §بل فسيقو�ون بل `سدوdنا بل ~نوا ال اهللا

Sūrah Fath@

17

�فقهون إال قليال

�

قل للمخلفT من األعراب ستدعون إ� قو)-;(

� h م أو¨ بأس شديد

Fقاتلوdهم أو ¡سلمون فإن تطيعوا يؤت�م

h أجرا حسنا و©ن Fتولوا كما تو<تم من اهللا � �

§بل �عذب�م عذابا أ<ما h );x(ل4س � األ!» حرج وال � األعرج حر

ج وال �

ا�مر@ض حرج ومن يطع ورسو� يدخله جنات aري من `تها األdهار ومن �تول اهللا

�

�

�عذبه عذابا أ<ما h لقد ر¬ )*;( عن ا�مؤمنT إذ �بايعونك `ت ا�شجرة 7علماهللا �

ما X قلو�هم فأنزل ا�سكينة عليهم وأثا�هم 7تحا قر@با

� ومغانم كثuة يأخذوdها )�;(

و_ن عز@زا حكيما اهللا وعد°م )�;( مغانم كثuة تأخذوdها 7عجل ل�م هذه اهللا �

و"ف أيد � ي ا}اس عن�م و�كون آية للمؤمنT و@هدي�م Hاطا مستقيما : h � )I�(

وأخرى �م Fقدروا عليها قد أحاط بها و_ن اهللا

� ¶ µء قديرا اهللا h )I;(

Indeed, We have sent you forth as a witness and as a bearer of glad

tidings and an informer so that O People! You may have faith in God and

His Messenger. Help the Messenger and honour him, and glorify God

morning and evening. (8-9)

Those who make a pledge with you in fact make a pledge with God.

The Hand of God is on their hands. So he who breaks his oath will have

to bear its evil and he who keeps his pledge with God, God shall richly

recompense Him. (10)

Those among the Bedouins who were left behind will present this

excuse to you: “We were occupied with our goods and families; so seek

forgiveness for us from God.” They say with their tongues what they do

not mean in their hearts. Tell them: “Who among you has some authority

over God for himself if He intends to harm or benefit you? In fact, God

is aware of all what you do. In fact you reckoned that the Messenger and

his companions would never return to their people and this notion took

roots in your hearts. And you harboured evil thoughts and at last ended

up doomed. And those who did not profess faith in God and His

Messenger, We have prepared Hell for these disbelievers. And to God

belongs the sovereignty of the heavens and the earth. He will pardon

whom He wishes and punishes whom He pleases and God is Forgiving

and Merciful. (11-14)

When you set out to acquire the spoils, those who stayed behind will

say: “Permission be granted to us also that we may come with you.”

They seek to change the Word of God. Tell them: “You shall certainly

not come with us.” So had God said to you earlier as well. Then they will

reply: “In fact, you are jealous of us.” In fact, it is these people who

Sūrah Fath@

18

understand very little! (15)

Tell those who were left behind from among the Bedouins: “Soon you

shall be called upon to fight a mighty enemy. You will have to continue

fighting unless they embrace Islam. So if you followed this directive,

God will reward you well; and if you turned away, as you turned away

earlier, He will inflict on you a grievous punishment.” (16)

It shall be no offence for the blind, the lame, and the sick, and he who

obeys God and His Messenger, God will admit him into gardens watered

by running streams, and he who turns away, God shall sternly punish

him. (17)

God was pleased with the faithful when they were pledging a covenant

with you under the tree. So God knew what was in their hearts. Therefore

He sent down tranquility upon them, and blessed them with an imminent

victory and also with many spoils which they will acquire and God is

Mighty and Wise. (18-19)

God has promised you with many spoils which you will acquire. Thus

He gave this to you with all promptness and withheld the hands of

people from you so that this can become a source of tranquility and a

sign for the Muslims and guide you to the straight path. And another

victory also on which you do not have power as yet. However, God has it

in His grasp and God has power over all things. (20-21)

Explanation

إنا أرسلناك شاهدا وم�lا ونذيرا h � �ؤمنوا با)�(

ورسو� وFعزروه وتوقروه و�سبحوه هللا h h h

ب�رة وأصيال

)�(11

The Prophet Muh@ammad is addressed and told that the Almighty has

sent him to people as a witness and as a bearer of glad tiding and

warnings. “Witness” here means “witness to the religion of God” telling

people what they have been forbidden and directed by Him. He has also

been sent at the same time to give glad tidings of Paradise to those who

accept his evidence and reform and restructure their lives and to give

warnings of Hell to those who reject his witness or do not give due

importance to it. Though these words are said as a general principle, yet

it will become evident from the gradual progression of the discourse that

these words are directed at the Hypocrites who had accepted the

11. Indeed, We have sent you forth as a witness and as a bearer of glad

tidings and an informer so that O People! You may have faith in God and His

Messenger. Help the Messenger and honour him, and glorify God morning and

evening.

Sūrah Fath@

19

messengerhood of Muh@ammad (sws) from their tongues but were trying

to find escape routes from the responsibilities this acceptance entailed.

The word شاهد refers to one who bears witness. Here it means one who

bears witness to the religion of God before people. People have generally

interpreted this bearing witness to be the one which the Prophet (sws)

will give on the Day of Judgement; however, in my opinion, this view is

not correct. The witness borne by the messengers of God before people

in the Hereafter is itself based on the witness they will bear before

people in this world. I have discussed the nature of this witness while

explaining verses 45-47 of Sūrah Ah@zāb. Readers who want details may

look it up. The witness borne by the prophets of God in the Hereafter is

discussed in detail in the tafsīr of Sūrah Mā’idah.

Muslims are addressed in �ؤمنوا با ورسو� وFعزروه وتوقروههللا h h و�سبحوه ب�رة h

وأصيال

and told that the Prophet (sws) has been sent forth to them as a

bearer of glad tidings and warnings so that they profess faith in God and

His Messenger, offer support and show respect to the Messenger and

glorify the Almighty morning and evening. Faith here, of course, refers

to true and strong faith in God and His Messenger. After that, the

obvious requirements of faith are mentioned in an ascending order. The

requirement of professing faith in the Prophet (sws) is stated as showing

respect and helping and supporting him in his mission of establishing

religion in the land in his capacity of a Messenger of God. After that the

requirement of professing faith in God is stated as glorifying Him

morning and evening.

Generally, people have related the part عزروه وتوقروهFو h h (support and

respect him) to the Almighty because they think that if the Messenger is

regarded to be the antecedent of the accusative pronoun then, this would

create a distance between a noun and its antecedent. In our opinion, this

view is based on a misconception. Here the sequence, as is indicated

earlier, is ascending; Thus, the issue of this distance does not arise. After

asking the believers to profess faith in God and His Messenger, the

obligation they owe to the Messenger is stated first because the

Messenger was mentioned later in the sequence; thus the obligation

owed to him was mentioned right after he was mentioned. After that the

obligation owed to the Almighty by the believers is mentioned. This

ascending order sequence is adopted by the Qur’ān at various places.

Examples of this can be seen in previous sūrahs. If the words عزروهFو h وتوقروه h are not considered to be related to the Prophet (sws), then this

would create certain problems in the discourse which it should not have.

Sūrah Fath@

20

For example:

Firstly, this verse occurs in the context of mentioning the rights of the

Prophet (sws). It states the purpose for which the Prophet (sws) was sent

as witness to the truth and as a bearer of glad tidings and warnings.

However, if this interpretation is adopted, the verse is divested of its

meanings which state his rights and as such is severed from its context.

Secondly, the discourse is primarily directed to the Hypocrites whose

real weakness was that in spite of laying claim to faith were devoid of

showing obedience to the Prophet (sws) as well as in supporting his

mission and befittingly showing respect and reverence (the explanation

of which will follow) to him. This situation required that they be told the

obvious requirements of professing faith in the Prophet (sws). If these

words are not considered to be related to Prophet (sws), then the verse

will be disconnected from its background and occasion.

Thirdly, the words عزروه وتوقروهFو h h are not at all appropriate to be used for

God. With regard to their instances of usage, they are more appropriate to

be used for the Prophet (sws). The word وتوقروه h is absolutely inappropriate

for the Almighty. The word عزروهF h has never been used in the Qur’ān for

the Almighty. Whenever it has been used, it has been used for the

Messengers. See, for example, the following verses:

ولقد أخذ ميثاق ب· إºآ¹يل و�عثنا منهم ا¸· عl ناهللا

قيبا وقال إ« اهللا

hمع�م ل½ أ§متم ا�صالة وآت4تم ا�ز~ة وآمنتم برس¼ وعزرFموهم وأقرضتم � � �

اهللاقرضا حسنا أل�فرن عن�م س4ئات�م وألدخلن�م جنات aري من `تها

� �

h � h �

ألdهار ا );I:-(

God made a covenant with the Israelites and raised among them

twelve chiefs. God said: “I shall be with you. If you adhere to your

prayers and give zakāh and profess faith in the prophets and help

them and give God a generous loan, I shall forgive you your sins and

admit you to gardens watered by running streams.” (5:12)

اNين ي£بعون ا�رسول ا}Á األÀ اNي ¿دونه مكتو�ا عندهم X ا�وراة واإل¾يل

� � � �� h �

� �

يأwرهم با�معروف و@نهاهم ع

ن ا�منكر وÅل �هم الطيبات وÅرم عليهم اÄبآئث h h � :

و@ضع !نهم إHهم واألغالل ال� ~نت عليهم فاNين آمنوا به وعزروه ونKوه �

�

�

واFبعوا ا}ور اNي أنزل معه أول

� : � ـئك هم ا�مفلحون )* :;-*(

Sūrah Fath@

21

Those who follow the Messenger, the unlettered Prophet, whom they

find mentioned in their own (Scriptures) in the Torah and in the Injīl

– for he commands them what is just and forbids them what is evil;

he allows them as lawful what is good [and pure] and prohibits them

from what is bad [and impure]; he releases them from their heavy

burdens and from the yokes that were upon them. So those who

believe in him, honour him, help him, and follow the Light which is

sent down with him – it is they who shall prosper.

Readers may look up what I have written to explain verse twenty five

of Sūrah Muh@ammad regarding the appropriateness of words. There are

many verses in the Qur’ān in which different verbs have been used, and

merely from the verb, its subject and object can be known. This relates

much to the appreciation of the language. If complete regard is not given

to this, a lot of misunderstandings result in the interpretation of this

verse.

إن اNين �بايعونك إdما �بايعون

�

� يد اهللا� فوق أيديهم 7من ن�ث فإdما ينكث � اهللا

� �

dفسه ومن أو� بما �هد عليه

فسيؤFيه أجرا عظيما اهللا );�(12

This verse is a further reinforcement of the topic just discussed. It is said

that people who are pledging the covenant of “to listen and to obey” at the

hands of the Prophet (sws) should remember that they are not pledging a

covenant at his hands; they are in fact pledging a covenant with God.

While pledging a covenant, the hand which they have upon them is not the

hand of the Prophet (sws); it is the hand of God. If after pledging this

covenant, they evade its responsibilities and break what they had pledged

in words by their very deeds and practices, then they should remember

that they will have to face its evil consequences. This is because in this

covenant the real person is God and no one can harm God. A person who

breaches his promises he makes with God is doomed himself. This also

should be kept in mind that a person who fulfills the responsibilities he has

committed himself to, will never incur any loss; in fact, he will receive

great reward for it from the Almighty.

People have generally related this pledge to the “Pledge of Rizwān”

even though it has no bearing with it. The “Pledge of Rizwān” is

mentioned further ahead in verse eighteen. This verse mentions the general

12. Those who make a pledge with you in fact make a pledge with God. The

Hand of God is on their hands. So he who breaks his oath will have to bear its

evil and he who keeps his pledge with God, God shall richly recompense Him.

Sūrah Fath@

22

covenant and pledge of “to listen and to obey” which every believer has to

make at the hands of the Prophet (sws). Here its exaltedness and

importance and the responsibilities it entails are mentioned to incite

emotions of honour in the Hypocrites: they had pledged a covenant at the

hands of the Prophet (sws), but when the time came for fulfilling its

requirements, they have started to hide their faces. They are told that a

covenant pledged with the Prophet (sws) is a covenant with God. If a

person evades its responsibilities, then he is actually guilty of breeching

his agreement with God. The consequence of this attitude is humiliation

both in this world and in that to come.

The d@ammah on the genitive pronoun in the word عليه has invited

objections from the Orientalists on the syntax of Qur’ānic Arabic. These

unfortunate people do not know that the books of syntax are no judge on

the style and declensions of Qur’ānic Arabic; it is actually the reverse: the

Qur’ān is a judge on books of syntax. The Qur’ān is the most perfect

example of the pure and unadulterated language of the Quraysh, and is

protected in all aspects. For this reason, if any of it appears to be against

known principles of syntax, then this will be no error on its part; on the

other hand, this will be regarded as a shortcoming of the data analyzed by

the grammarians. Sībawayh is the Imām of Arabic syntax and my mentor,

Imām Farāhī, also regards him to be so; however, in spite of this, he, in the

light of the Qur’ān, has criticized many of Sībawayh’s inferences and

concluded that the conventional and customary style is the one which the

Qur’ān has adopted and not what Sībawayh has regarded.

In classical eloquent Arabic, at times, the requirements of the beat and

rhythm cause a change in words, letters and pronouns. So if a person has

mere bookish knowledge of Arabic, he cannot be comprehensive in

collating them. Take for example the case of pronouns. There are

numerous examples in the Qur’ān in which a pronoun has become part of

a word. There is no other reason for this other than beat and rhythm.

Thus for example in verse 111 of Sūrah A‘rāf occurs the expression أرجه

و أخاه (defer him and his brother at the moment). Similarly, in verse 52

of Sūrah Nūr occur the words: شÈ و �تقهاهللا � (fears God and becomes

God-conscious).

Just as the vowel sound of d@ammah appears strange to people in the

verse under discussion, a precisely similar situation appears in verse 63 of

Sūrah Kahf: يه إال ا�شيطانdساÉوما أ � �

)x,:;�( (it was Satan who made me forget

to mention this, (18:63)). Here the purpose is not to comprehensively

gather all such examples. Those who are interested to do more research on

Sūrah Fath@

23

the subject will find more examples in the last group of the Qur’ān in

which merely because of the beat and rhythm the structure of letters,

words and pronouns have been altered so much that grammarians do not

find any reason for it. Here also the situation is no different.

سيقول �ك ا�مخلفون من األعراب شغلتنا أwوا}ا وأهلونا فاستغفر }ا �قو�ون

�

بأ�س�تهم ما ل4س X قلو�هم قل 7من �

�

ملك ل�م من h ش4ئا إن أراد ب�م �ا أو اهللا �

أراد ب�م dفعا بل ~ن

بما Fعملون خبuا اهللا

);;(13

This verse mentions the real thing for which a prelude was given

earlier. It is said that when the Prophet (sws) will safely return to his

home after this journey, those among the Bedouins who had stayed

behind will come over to him and present their excuse. They will say

that their responsibilities towards their livestock as well as their

involvements in providing for their families was the reason that they

were not fortunate enough to go with him. They will ask him to pray to

God for their forgiveness because they could not help but staying back.

It is said that this excuse put forth by them is not worthy at all; they are

saying something from their tongues which is not in their hearts.

The words م من�قل 7من �ملك ل h ش4ئا إن أراد ب�م �ا أو أراد ب�م dفعااهللا

�

tell the Prophet (sws) to ask them that if such is the importance of their

interests that because of them they are ready to ignore the rights of God

and His Messenger, then they should speak up that if God wants to harm

them or give them some benefit, who can stop Him?

Consider next the words: بل ~ن بما Fعملون خاهللا بuا .Their implication is

that they should not hide behind baseless excuses. God is fully aware of

their hidden feats as well.

Here, the word لفونÊ � is used for the Hypocrites which means people

who had been left behind even though they were the ones who had

chosen to stay behind. I have already explained this in Sūrah Tawbah

while commenting on the Hypocrites and the battle of Tabūk: when the

political acumen of these people led them to opt out, the Almighty too

13. Those among the Bedouins who were left behind will present this excuse to

you: “We were occupied with our goods and families; so seek forgiveness for us

from God.” They say with their tongues what they do not mean in their hearts.

Tell them: “Who among you has some authority over God for himself if He

intends to harm or benefit you? In fact, God is aware of all what you do.

Sūrah Fath@

24

threw them behind. In Sūrah S @aff, the words used are: فلما زاغوا أزاغ � اهللا

قلو�هم )-:x;( (and when they went astray, God led their very hearts astray,

(61:5)). Here in the verse under discussion it is said that when these

people because of their cowardliness did not come ahead, the Almighty

pushed them back. These people mostly belonged to the suburban

villages of Madīnah. For this reason, the word used for them is A‘rāb

which is common for Bedouins.

In the expression: م من�قل 7من �ملك ل h ش4ئا إناهللا

, the word �ملك

encompasses the meaning of �منع as is evident from the preposition نم .

While translating, I have kept this aspect in consideration.

بل ظن�تم أن لن ينقلب ا�رسول وا�مؤمنون إ� أهليهم أبدا وز@ن ذ�ك h

� � X قلو��م

وظن�تم ظن ا�سوء و"نتم قوما بورا � � );I(14

This is an explanation of the secret referred to in the previous verse:

the real thing that had stopped them was their thought that this time the

Muslims would be totally decimated by the Quraysh, and they and their

Prophet (sws) would never be able to return to their families.

The words م�وز@ن ذ�ك X قلو�

h refer to the fact that since this notion of

theirs was very dear to them, they adorned their hearts with it, and in

accordance with the practice of God, it was endeared to them. Under its

influence, they made many evil speculations about Islam, and reckoned

that in a few days it shall be totally routed.

The words و"نتم قوما بورا allude to the fact that they awaited the

destruction of Islam and the Muslims. However, God, much to their

chagrin, blessed Muslims with “a clear victory”. In fact, they, who were

very proud that by not supporting the Prophet (sws) they had taken a wise

political step, have doomed themselves.

The word بور is the plural of بائر

. It means “the destroyed ones”.

ومن لم يؤمن با � ورسو� فإنا أ!تدنا �ل�فر@ن سعuا هللا

� );,(15

In this verse, the Almighty has delivered His verdict about the

Hypocrites who in spite of laying claim to faith are such cowards in

fulfilling the rights of God and His Prophet (sws), and instead of desiring

14. In fact you reckoned that the Messenger and his companions would never

return to their people and this notion took roots in your hearts. And you

harboured evil thoughts and at last ended up doomed.

15. And those who did not profess faith in God and His Messenger, We have

prepared Hell for these disbelievers.

Sūrah Fath@

25

the dominance of Islam are so desirous of its destruction that they cannot

be regarded as ones who have professed faith in God and His Prophet

(sws); they are disbelievers and these disbelievers should remember that

God has prepared Hell for them.

wلك ا�سماوات واألرض �غفر �من ¡شاء و@عذب من ¡شاء و_ن هللا و h �

¢فورا رحيما اهللا � );)(16

They should also remember that no one will be able to save them from

God’s grasp. To Him belongs the kingdom of the heavens and the earth;

no one else shares this kingdom with Him. He will forgive those He wants

to and punish those He wants to.

The words و_ن ¢فورا رحيمااهللا � say that everyone should rest assured that

God is forgiving and merciful. He does not want to catch people and

punish them; He wants to show mercy to them. For this reason, people

instead of trying to find false supports should find the way to earn His

pleasure which He has opened for people through His Prophet (sws).

سيقول ا�مخلفون إذا ان

� طلقتم إ� مغانم �أخذوها ذرونا ن£بع�م ير@دون أن �بد�وا h �

¤م قل لن ت£بعونا كذل�م قال اهللا � � من §بل فسيقو�ون بل `سدوdنا بل ~نوا ال اهللا

�فقهون إال قليال

�

);-(17

The verse implies that though at this instance these people stayed

behind by presenting an excuse, yet when in future there would arise

instances when immense war booty might come the way of Muslims

without even waging war, they will come to the Prophet (sws) feigning

bravery and asking permission to take them along. In this manner, they

would want to change the decision God has made about them and also

receive the war booty without endangering themselves. The Prophet

(sws) is told that when such an instance arises, he should tell them that

they cannot go along with the Muslims: God had given a similar

directive to them earlier; but at that time they sat in their homes; so why

are they so anxious now in coming along with them.

16. And to God belongs the sovereignty of the heavens and the earth. He will

pardon whom He wishes and punishes whom He pleases and God is Forgiving

and Merciful.

17. When you set out to acquire the spoils, those who stayed behind will say:

“Permission be granted to us also that we may come with you.” They seek to

change the Word of God. Tell them: “You shall certainly not come with us.” So

had God said to you earlier as well. Then they will reply: “In fact, you are

jealous of us.” In fact, it is these people who understand very little!

Sūrah Fath@

26

The words إ� مغانم �أخذوه ا refer to the bounties of Khaybar etc which

became available to the Muslims after the truce of H@udaybiyyah.

Muslims did not have to wage any war to acquire these war booties. In

fact, the enemy being over-awed by them left the field to them. The Jews

of Khaybar were very affluent. As a result, the Muslims were able to lay

hands on a lot of war booty. It is evident from the word �أخذوها that it is

as if Muslims actually came out of their houses to take the war booty

without waging any war.

The words ير@دون أن �بد�وا ¤م h اهللا refer to the fact that these Hypocrites

by making this offer at this instance would want that the word of God be

changed which He had said about them. This refers to what God has said

about them in verse six earlier: ت_lوا�م T"lوا�منافقات وا�م Tو@عذب ا�منافق

h الظانT با

h ظن ا�سوء عليهم دائرة ا�سوء وغضب هللا � � �

عليهم ولعنهم وأعد �هم جهنم اهللا� � �

uصw وساءت ا (and that He may punish the Hypocrites and the Idolaters,

men and women, who would make evil estimations about God; a turn of

evil shall befall them and God is angry with them and he has cursed them

and has prepared for them Hell and it is an evil abode.) In other words,

these people wanted that they do nothing for the cause of religion yet

still reap the benefits of both the Herein and the Hereafter; however, this

desire of theirs shall not be fulfilled; they cannot change the word of God

in this matter unless they adapt and change themselves in accordance

with the true requirements of religion.

The words م قال�قل لن ت£بعونا كذل � � من §بلاهللا imply that if they seek

permission from the Prophet (sws) to go out with him, they should not be

given this permission; he should explicitly refuse this permission. God

had given them a similar directive earlier but they did not obey it and

cowardly stuck to their homes. In my opinion, this refers to the general

call given by the Prophet (sws) to offer ‘umrah; however, these

Hypocrites, as is evident from the afore-mentioned details, evaded this

call. The implied meaning is that before this they have desisted to go out

with the Prophet (sws) of God; so why are they so anxious now to go out

now? Is it because they think that this time they will easily rout the

enemy without any danger?

Some people are of the opinion that the statement of the Hypocrites

referred to in م قال�كذل من §بلاهللا is the one which is mentioned in verse

eighty two of Sūrah Tawbah. However, this view is not tenable. Sūrah

Tawbah mentions those Hypocrites who had shown cowardliness at the

time of the battle of Tabūk. This battle took place a few years after the

truce of H@udaybiyyah, and here the reference is to an incident which

Sūrah Fath@

27

took place before the truce of H@udaybiyyah. The words من §بل (before

that) clearly point to this.

فسيقو�ون بل `سدوdنا بل ~نوا ال �فقهون إال قليال

�

: Though these Hypocrites

will disgruntle a lot at not being given permission, and will throw the

blame on Muslims of being jealous of them; however, this blame should

be ignored because these people are very foolish. Because of their

foolishness, they want to reap all the benefits in the name of religion

both in this world and in that to come without making any sacrifice. It

should now remain clear to them that their childish desires will never be

fulfilled.

قل للمخلفT من األعراب ستدعون إ� قوم أو¨ بأس شديد Fقاتلوdهم أو ¡سلمون

� h

فإن تطيعوا يؤت�م أجرا حسنا و©ن Fتولوا كما تو<تم من §بل �عذب�م عذابا اهللا h h � �

أ<ما

);x(18

These verses present before the Hypocrites a criterion to try them: if

they are really sincere to God and His Prophet (sws), then they cannot

prove this sincerity by expecting to acquire the war booty without

endangering themselves; the time is about to come when they will be

called upon to fight a powerful enemy; they will have to fight it with the

resolve that the enemy either accept Islam or the sword. If they accept

this call and go out to face the enemy, then God will richly reward them;

however, if they show cowardliness even at that time as they did before,

then they should remember that God will give them a grievous

punishment.

The words قوم أو¨ بأس شديد

refer to the Quraysh. In Arabia, it was only

they who had such power and might so that they could be referred to in

such words. Though an agreement of ceasefire had been made with

them, a decisive war was essential to dislodge them as the custodians of

the House of God. The objective of the Prophetic mission could not have

been achieved without this.

Fقاتلوdهم أو ¡سلمون

: Since the Prophet (sws) was directly sent to the

Quraysh, the Almighty raised him from among them so that in their own

18. Tell those who were left behind from among the Bedouins: “Soon you

shall be called upon to fight a mighty enemy. You will have to continue

fighting unless they embrace Islam. So if you followed this directive, God will

reward you well; and if you turned away, as you turned away earlier, He will

inflict on you a grievous punishment.”

Sūrah Fath@

28

tongue he could conclusively communicate the truth to them. Hence they

were only faced with two options: to ether accept Islam or face the

sword. People of other religions could be made dhimmīs or mu‘āhids but

for the Ishmaelites, no such option existed. They could not even be made

slaves. I have already written in detail on this specific case of the

Ishmaelites in the tafsīr of Sūrah Tawbah.

The words تولوا كما تو<تم من §بلF و©ن h � � say that if at this instance also they

show cowardice the way they had done so at the time of offering the

‘umrah, then they should remember that they shall face the same grievous

penalty as the one the Almighty has ordained for open enemies of Islam.

ل4س � األ!» حرج وال � األعرج حرج وال � ا�مر@ض حرج ومن يطع

اهللا

ورسو� يدخله جنات aري من ` �

تها األdهار ومن �تول �عذبه عذابا أ<ما h �

);*(19

This is a mention of the handicapped whose non-participation in jihād

would not be regarded as hypocrisy. The verse says that the blind, the

lame and the sick will not be blamed for this on the condition that they

obey God and His Prophet (sws) with full sincerity. If they continue to

do so, then their compelling circumstances which could not allow them

to serve religion will not deprive them of Paradise; In fact, God will

admit them into Paradise, and if they desist from God and His Prophet

(sws), then they too will face the grievous punishment which is destined

for other disbelievers and enemies of Islam.

These handicapped people are also mentioned in verses 91-93 of Sūrah

Tawbah. Readers may look up these verses; there certain aspects have

been explained which have not been explained here.

لقد ر¬ عن ا�مؤمنT إذ �بايعونك `ت ا�شجرة 7علم ما X قلو�هم فأنزل اهللا

�

ا�سكينة عليهم وأثا�هم 7تحا قر@با �

ومغانم كثuة يأخذوdها و_ن )�;(

عز@زا اهللا

حكيما );�(20

After mentioning the people who shirked their responsibilities viz. a

19. It shall be no offence for the blind, the lame, and the sick, and he who

obeys God and His Messenger, God will admit him into gardens watered by

running streams, and he who turns away, God shall sternly punish him.

20. God was pleased with the faithful when they were pledging a covenant

with you under the tree. So God knew what was in their hearts. Therefore He

sent down tranquillity upon them, and blessed them with an imminent victory

and also with many spoils which they will acquire and God is Mighty and Wise.

Sūrah Fath@

29

viz. the covenant they had pledged at the hands of the Prophet (sws),

those people are mentioned who in very dangerous circumstances not

only made a pledge of jihād at the hands of the Prophet (sws) at

H@udaybiyyah but also duly fulfilled their responsibilities towards it.

Their mention begins by the words ¬لقد ر عن ا�مؤمنTاهللا

which show

that the mere act of pledging a covenant at the hands of the Prophet (sws)

had made the Almighty so happy about these valiant people that He

declared His eternal pleasure for them. Thus this pledge is known as the

Pledge of Rid@wān in Islamic history. I have referred in the introduction

to this sūrah to the circumstances in which the Prophet (sws) took this

pledge and the great enthusiasm in which Muslims gave this pledge right

in the heart of enemy territory. Readers may look it up.

إذ �بايعونك `ت ا�شجرة �

: it is evident that this pledge took place below an

acacia tree. The word ا�شجرة � refers to that very tree. This reference is

meant to bring to light the circumstances of deprivation and frailty in

which this great event of Islamic history took place.

7علم ما X قلو�هم فأنزل ا�سكينة عليهم

�

: the number of Muslims who made

this pledge were not more than fourteen to fifteen hundred. Because of

the restrictions of the ‘umrah, they were unarmed as well. Only to defend

the honour of their religion and relying on the immense help of God they

had gotten ready to challenge the might of the Quraysh. Who else but

God, in these circumstances, would have known their inner state of

attention to God and seeking forgiveness from Him? While referring to

this, it is said that God was aware of their situation, and in order to

pamper and comfort them blessed them with assurance and mental

peace. This is in accordance with the practice of God which I have been

mentioning at various places of this tafsīr: when the servants of God get

ready to wage jihād for His cause, then however much adverse the

circumstances may be, the Almighty instills courage in them and it is this

encouragement which is the real power that the most powerful of

enemies cannot defeat.

The words هاdة يأخذوuوأثا�هم 7تحا قر@با ومغانم كث

refer to the victory of

Khaybar and to that war booty which was acquired by the Muslims right

after returning from H@udaybiyyah, and which deeply assured the

Muslims that the promises of help made by God would be fulfilled and

that the agreement of H@udaybiyyah was not their defeat but their clear

victory and that this clear victory will inshāallāh prove to be the prelude

to the conquest of Makkah.

In the verse و_ن عز@زا حكيمااهللا , the Almighty has referred to His

Sūrah Fath@

30

attributes which is a guarantee of the fact that all His promises shall

necessarily be fulfilled. Even if the apparent circumstances may appear

very unfavorable, yet God’s power and wisdom dominates everything.

وعد°م مغانم كثuة تأخذوdها 7عجل ل�م هذه و"ف أيدي ا}اس عن�م اهللا � � �

و�كون آية للمؤمنT و@هدي�م Hاطا مستقيما : h )I�(21

The above verse was addressed to the Prophet (sws). This verse

addresses the Muslims: God has promised them with a lot of war booty

which they will acquire in the near future; to substantiate the fulfillment

of this promise, He gave them this immediate war booty so that it may be

a means of their assurance and a sign of the dominance of Islam.

Our exegetes have interpreted the words م هذه�7عجل ل � to refer to the

conquest of Khaybar, and this inference seems correct to me because the

conquest of Khaybar took place immediately after the incident of

H@udaybiyyah.

The word ا}اس � in م�و"ف أيدي ا}اس عن � �

refers to the Quraysh. In the

agreement of H@udaybiyyah both Muslims and the Quraysh had

consented to the restriction that they will not wage war against one

another for ten years. The benefit which the Muslims received as a result

was that it secured a good chance for themselves to wage war against the

Jews of Khaybar, and these Jews because they knew that they would not

be able to get the support of the Quraysh gave up very early. In a similar

manner, the agreement of H@udaybiyyah opened up the way to another

imminent victory, and it thus was proven that this agreement was not a

defeat for the Muslims but the prelude to a great conquest as well as to

other great victories in the future.

The conjugate clause of Tو�كون آية للمؤمن h is suppressed as per the

customary principles of Arabic language: The Almighty blessed the

Muslims with the immediate war booty of Khaybar so that it becomes

evident to them that the agreement of H@udaybiyyah was a clear victory

(fath@ mubīn) for them and also be a sign for the Muslims of the

dominance and sovereignty of Islam in the future.

The words اطا مستقيماH م�و@هدي : are also appended in verse two of this

sūrah and there I have explained that they refer to the fact that time is

21. God has promised you with many spoils which you will acquire. Thus He

gave this to you with all promptness and withheld the hands of people from you

so that this can become a source of tranquillity and a sign for the Muslims and

guide you to the straight path.

Sūrah Fath@

31

near when the Almighty will bless them with the favour of completion of

religion, and will open for His servants that straight path of guidance

which had been closed by the enemies of the truth. Since the House of

God was the real landmark of this straight path, the glad tiding of its

liberation from the possession of disbelievers are also concealed in these

words.

وأخرى �م Fقدروا عليها قد أحاط بها و_ن اهللا

� ¶ µء قديرا اهللا h )I;(22

This refers to the conquest of Makkah. The verse say that there is

another success which the Almighty has promised them; though Muslims

have yet to achieve it; however, it is not far off. God has it in His control

and when this is so, then nothing can evade His grasp. God has power

over everything. He will soon bring about this victory through His

support.

Section III: Verses (22-26)

In the succeeding verses, Muslims are assured that if the Quraysh had

waged war at this instance, they would have been routed; however, it was

the wisdom of God that did not allow war to ensue so that no harm should

come to Muslims who were trapped in Makkah. In this regard, the moral

superiority of the Muslims is highlighted which they won against the

disbelievers at this time. It became evident from this that the affiliation the

Quraysh had shown to emotional frenzy had little time to live on.

Readers may now recite the succeeding verses.

Text and Translation

و�و قاتل�م اNين °فروا �ولوا األدبار ¸م ال ¿دون و<ا وال نصuا � � � � )II( سنة � اهللا

ال� قد خلت من §بل ولن aد �سنة �

�

Fبديال اهللا

)I,( م� وهو اNي كف أيد�هم عن �

�

وأيدي�م !نهم ببطن مكة من �عد أن أظفر"م عليهم و_ن �

بما Fعملون بصuا اهللا

)I)( هم اNين °فروا وصدو"م عن ا�مسجد اÎرام وا�هدي معكوفا أن �بلغ Ìله و�وال

� :

�

رجال مؤمنون و : Éساء مؤمنات لم Fعلموهم أن Fطؤوهم 7تصيب�م منهم معرة بغu علم

� h :

� �

<دخل

X ر2ته من ¡شاء �و تز@لوا لعذ�نا اNين °فروا منهم عذابا أ<ما اهللا � � �

)I-( إذ

22. And another victory also on which you do not have power as yet.

However, God has it in His grasp and God has power over all things.

Sūrah Fath@

32

جعل اNين °ف � روا X قلو�هم اÎمية 2ية اÏاهلية فأنزل � � �

سكي�ته � رسو� و� اهللا

ا�مؤمنT وأ�زwهم Ñمة ا�قوى و_نوا أحق بها وأهلها و_ن

� �

ب�ل µء عليما اهللا h )Ix(

And if these people who have disbelieved had waged war against you,

they would have shown their backs. Then they would not have found any

one to protect or help them. This is an established practice of God which

is continuing from before and you shall find no change in the practice of

God. (22-23)

And it was He who withheld their hands from you and yours from

them in the valley of Makkah after He had given you dominance over

them and God was watching whatever you were doing. (24)

And it is they who disbelieved and stopped you from the Sacred

Mosque and also prevented the sacrificial animals from reaching their

destination. But for the fear that you might have trampled underfoot

believing men and women unknowingly and thus because of them

incurred blame without knowing, [We would have permitted you to fight

them; however God did not permit this so that] He may admit to His

mercy whom He wants to. And had those people been separated from

them, We would have punished these people more grievously than the

disbelievers. (25)

And remember the time when the disbelievers engendered bigotry in

themselves– the bigotry to emotional frenzy. So God sent down His

tranquility on His Messenger and on the faithful and bound them of the

word of piety and they were worthy and deserving of it. And God has

knowledge of all things. (26)

Explanation

و�و قاتل�م اNين °فروا �ولوا األدبار ¸م ال ¿دون و<ا وال نصuا � � � � )II(23

This is an assurance to the Muslims and a warning to the Quraysh: if

God did not permit the Muslims to wage war at H@udaybiyyah, then this

was not because there was any fear of their defeat; had war ensued, their

enemies would have shown their backs and not the Muslims and would

have run way from the battlefield in a manner that they would have

found no one to give refuge to them. So there is no room for the Quraysh

to become conceited as a result of this agreement and to regard it to be a

sign of weakness of the Muslims. The Quraysh, on the contrary, should

23. And if these people who have disbelieved had waged war against you,

they would have shown their backs. Then they would not have found any one to

protect or help them.

Sūrah Fath@

33

be grateful to God that they have been granted an opportunity by God to

reflect on the circumstances.

سنة � ال� قد خلت من §بل ولن aد �سنة اهللا �

�

Fبديال اهللا

)I,(24

This is a reference to the divine practice which the Almighty has

prescribed for those who deny the Messengers of God: when the truth is

conclusively communicated to them, they are totally routed and are not

able to find any refuge anywhere. So relentless and unassailable is this

practice of God that never does any change occur in it. The history of all

the messengers of God bears witness to it.

وهو ا Nي كف أيد�هم عن�م وأيدي�م !نهم ببطن مكة من �عد أن أظفر"م �

� �

عليهم و_ن بما Fعملون بصuا اهللا

)I)(25

The expression �طن مكة �

refers to H@udaybiyyah. It is situation right in

the valley of Makkah and thus has been referred to in these words.

The verse says that if at this instance a battle did not take place, then

this was the result of God’s planning. Though the Almighty had granted

Muslims dominance over them and if a battle had taken place they would

surely have been routed; however, God’s wisdom did not allow this

battle to take place and hence He made the Muslims withhold their hands

from the Quraysh and vice versa.

The words و_ن بما Fعملون بصuاهللا ا imply that the Almighty was

assessing the situation; hence whatever happened, happened as per God’s

wisdom and in it lies the betterment of the Muslims.

The words من �عد أن أظفر"م عليهم

express the fact that Muslims were

morally superior to their opponents as well as the fact that they had

stronger determination and resolve than them. It should be kept in mind

that when the Quraysh were informed of the zeal and enthusiasm of the

Muslims which they had shown while making the pledge at the hands of

the Prophet (sws), they were quite dismayed. They thus immediately sent

a delegation to strike an accord of peace. This delegation did try to show

that they were not perturbed at the Muslim sentiments but it was plainly

evident that they did not have the guts and courage to fight the Muslims.

24. This is an established practice of God which is continuing from before

and you shall find no change in the practice of God.

25. And it was He who withheld their hands from you and yours from them in

the valley of Makkah after He had given you dominance over them and God

was watching whatever you were doing.

Sūrah Fath@

34

Hence, of their own accord, they acceded to this statute in the agreement

that when the Muslims will come over the next year to offer ‘umrah,

they will vacate Makkah for three days to avoid any clash with them.

هم اNين °فر � وا وصدو"م عن ا�مسجد اÎرام وا�هدي معكوفا أن �بلغ Ìله و�وال

� :

رجال مؤمنون وÉساء مؤمنات لم Fعلموهم أن Fطؤوهم 7تصيب�م منهم معرة بغu علم

� h : :

�

�

<دخل X ر2تاهللا ه من ¡شاء �و تز@لوا لعذ�نا اNين °فروا منهم عذابا أ<ما �

� � )I-(26

This verse states the divine wisdom for not letting a war to ensue at that

instance: though the excesses committed by the Quraysh were quite

blatant as they rejected the call of the true faith and stopped the believers

from entering the House of God and did not allow the sacrificial animals

to reach their destination. However, in spite of all this misconduct, it was

God’s wisdom which did not allow Muslims to lift arms against them.

The greatest reason for this was that there were many believing men and

women in Makkah about which Muslims were not aware of. There was a

chance that had the Muslims launched an offensive, these innocent

Muslims too would have been put to the sword together with the Quraysh

and as a result they would become guilty of killing their own brethren.

The second reason for this was that there were many Makkans who

though had not embraced faith but were quite close to doing so. The

Almighty willed to envelop them in His mercy.

The words ين °فروا منهم عذابا أ<ماN�و تز@لوا لعذ�نا ا � � �

say that had the

believers separated themselves from the disbelievers, the Almighty

would have inflicted a grievous penalty on the disbelievers.

This grievous penalty can refer to the onslaught of the Muslims as well

as to something similar to the punishment which visited the previous

nations. It has been shown in this tafsīr that when they rejected their

respective messengers, the Almighty separated the believers from them

and destroyed the rest of the nation.

It is very evident from this verse that if Muslims have to wage war

26. And it is they who disbelieved and stopped you from the Sacred Mosque

and also prevented the sacrificial animals from reaching their destination. But

for the fear that you might have trampled underfoot believing men and women

unknowingly and thus because of them incurred blame without knowing, [We

would have permitted you to fight them; however God did not permit this so

that] He may admit to His mercy whom He wants to. And had those people

been separated from them, We would have punished these people more

grievously than the disbelievers.

Sūrah Fath@

35

against a nation in which there are some Muslims, then they should try

their best that no harm comes to them. However, if the enemy tries to take

advantage of this situation by for example bringing forth its Muslim

combatants to fight against the warring Muslims or using them as a human

shield to protect themselves or if these Muslims among the enemy because

of their national affiliation or some worldly interest come out to fight the

attacking Muslims, then in these circumstances the collective interest of

the Muslims will have to be kept in consideration even though this may

cause harm to some faction of the Muslims.

The word هدي here is qualified by the word معكوفا

to show the delicate

nature of the situation: in spite of the fact that the Quraysh put up a very

insolent attitude by not letting the sacrificial gifts brought for the king of

the world reach their destination and they could not end up at the place

of sacrifice, the wisdom of the Almighty entailed that the Quraysh not be

punished for this insolence so that the Muslims which are stranded

among them are not harmed in any way.

The answer to the conditional particle �و (if) in و�وال رجال مؤمنون :

is

suppressed and this suppression points to the intense anger of the

speaker. I have been explaining this style at various places in this tafsīr.

The last part of the verse و تز@لوا لعذ�� � �نا اNين °فروا منهم عذابا أ<ما �

has

unfolded this suppression.

In the expression طؤوهمF علموهم أنF لم � the words طؤوF أن

are a badal

(permutative) from the accusative pronoun هم ie. “There was chance that

you would rout them without knowing.” In this manner they would be

responsible for spilling the blood of their own brethren.

إذ جعل اNين °فروا �

X قلو�هم اÎمية 2ية اÏاهلية فأنزل � � �

سكي�ته � رسو� اهللا

و� ا �مؤمنT وأ�زwهم Ñمة ا�قوى و_نوا أحق بها وأهلها و_ن

� �

ب�ل µء اهللا h

عليما )Ix(27

This verse highlights the moral superiority of the Muslims: even

though the Quraysh exhibited their inclination to emotional frenzy at

every step which could have incited the Muslims, yet the Almighty

blessed His Prophet (sws) and the Muslims with the grace and urge to

27. And remember the time when the disbelievers engendered bigotry in

themselves– the bigotry to emotional frenzy. So God sent down His tranquillity

on His Messenger and on the faithful and bound them of the word of piety and

they were worthy and deserving of it. And God has knowledge of all things.

Sūrah Fath@

36

face these delicate circumstances with great patience and deep

deliberation and to not being led by the indecent behavior of the enemy

into taking any step that was against the will of God and the interest of

religion.

The word سكينت means patience, forbearance, wisdom and sobriety. In

the collective affairs, there arise many occasions in which the

forbearance and wisdom of a group is strongly tested. At such instances,

if the group while being provoked by the attitude of the enemy takes a

hasty step, then this causes irreparable damage to the real objective. It is

purely because of God’s grace that such trials are befittingly faced by a

group and its leaders, and this urge to do so is only afforded to people

who remain attached to their Lord in all circumstances.

The words اهليةÏ2ية ا � � refer to the various steps taken by the Quraysh

against the norms of truth and justice to merely satisfy their ego. They

included:

– They were fully aware that the Prophet (sws) had only come to

Makkah to offer ‘umrah; the intention of any war was neither there nor

were he and his companions armed for this purpose. In spite of this, they

did not permit him to visit the House of God and offer animals for

sacrifice brought for Him.

– They not only did not show any respect to the envoys which were

sent by the Prophet (sws) to inform them of his arrival but also went after

to kill one of them, and dealt with the other one in such a hesitant fashion

that the rumor spread among the Muslims that they had also killed him.

– While negotiating the conditions of the truce of H@udaybiyyah, they

created such complexities and insisted on such conditions which could

not give them any political benefit; they only temporarily assured them

that they had the upper hand.

The natural reaction of the Muslims on this attitude of the Quraysh

would have been to retaliate strongly; however, the سك ينت revealed by

God to them made them content and satisfied on the decision of God and

His Prophet (sws).

The words مة ا�قوىÑ همwوأ�ز � say that in spite of this inciting behaviour

from the Quraysh, the Almighty made the Muslims follow the slogan of

virtue (مة ا�قوىÑ � ). This refers to the acknowledgement of the devoted

Companions of the Prophet (sws): بالله ضيتارلام دينبالإسولا وسد رمحبما وبر (I

am happy that God is the Lord, Muhammad the Messenger and Islam the

religion.)28 It is this slogan which has remained the shield of the sincere

28. See, for example: Muslim, Al-Jāmi‘ al-s@ah@īh@, vol. 1, 290, (no. 386).

Sūrah Fath@

37

and truthful Muslims against the evil suggestions of Satan and his agents.

Whenever circumstances arose in which Muslims thought that the

decision of the Prophet (sws) was against their interest, they regarded it

to be a latent suggestion of their souls and then got rid of it while

confessing it to be a suggestion only. It is this great slogan which became

the shield for the Muslims in these delicate circumstances and they

remained happy with the decision of their Messenger even though their

desires were different.

The implication of the words و_نوا أحق بها وأهلها �

is that persevering on

this slogan is not something which can be attained by everyone who lays

claim to it; only those are able to acquire this who deserve it and are

worthy of it. Since the Companions of the Prophet (sws) deserved it and

were worthy of it, the Almighty kept them resolute in delicate

circumstances also. The Almighty does not allow the faith of people to

go waste who duly value their faith, and try to remain steadfast on it in

all circumstances.

The words و_ن ب�ل µء عليمااهللا h imply that God is not unaware of the

circumstances of His people. He is aware of the trials they are put

through and has knowledge of all the situations and sentiments they pass

through. If people keep fulfilling their required obligations, the Almighty

does not leave them alone; He helps and supports them at every step.

Section IV: Verses (27-29)

Coming up are the closing verses of the sūrah. It is first said that the

dream seen by the Prophet (sws) was true. A delay in its materialization

was based on God’s wisdom. After that the predictions found in the

Torah and the Gospel of the dominance of the Muslims are referred to so

that not only Muslims receive assurance but also try to inculcate in

themselves the qualities and traits which are mentioned about them in the

previous scriptures.

In the light of this background, readers may proceed to read the

succeeding verses.

Text and Translation

لقد صدق رسو� ا�رؤ@ا باÎق �دخلن ا�مسجد اÎرام إن شاء اهللا

h �

: آمنT اهللا

ÌلقT رؤوس�م ومقK@ن ال Óافون 7علم ما �م Fعلموا فجعل م

h hن دون ذ�ك 7تحا

Sūrah Fath@

38

قر@با )I*(با Ô"ه وÑ ينgق <ظهره � اÎي أرسل رسو� با�هدى ودين اNهو ا

h

h

h �

هللا شهيدا

)I�( مد رسولÌ � � واNين معه أشداء � الكفار ر2اء ب4نهم اهللا:

� �

� تراهم ركعا �

سجدا ي�تغون فضال من h � ورضوانا سيماهم X وجوههم من أثر ا�سجود ذ�ك مثلهم اهللا :

h

X ا�وراة ومثلهم X اإل¾يل كزرع أخرج شطأه فآزره فاستغلظ فاستوى � س �

وقه �عجب ا�زراع <غيظ بهم الكفار وعد � : �

اNين آمنوا وعملوا ا�صاÎات منهم مغفرة اهللا � � �

وأجرا عظيما )I�(

God showed His Messenger a true dream: Indeed, if God wills, you

shall definitely enter the Sacred Mosque in peace with hair shaven or

shortened; you will have no fear. He knew what you knew not; so before

this He blessed you with an imminent victory. It is He Who has sent

forth His Messenger with guidance and the true Faith so that He may

make it prevail over all religions and sufficient is God as a witness. (27-

28)

Muhammad is God’s Messenger and those who are with him are stern

to the disbelievers but merciful to one another. You will find them

ardently kneeling and prostrating to seek God’s grace and pleasure. They

can be distinguished by marks of prostration on their faces. Thus is their

example in the Torah and in the Gospel their example is like a sown land

which puts forth its shoot and supports it; then it became strong and firm

upon its stalk, delighting the farmers so that it enrages the disbelievers

through it. God has promised those from these people who embraced

faith and did good deeds forgiveness and a rich reward. (29)

Explanation

لقد صدق رسو� ا�رؤ@ا باÎق �داهللا h

: خلن ا�مسجد اÎرام إن شاء

� آمنÌ TلقT اهللا h

رؤوس�م ومقK@ن ال Óافون 7علم ما �م Fعلموا فجعل من دون ذ�ك 7تحا قر@با

h )I*(29

It has been indicated earlier that this ‘umrah was undertaken by the

Prophet (sws) on the basis of a dream shown to him and for this reason

people were expecting that this journey of theirs would be fruitful;

however, when the result came out to be contrary to these expectations,

the question arose in the minds of many that when the dream a prophet

29. God showed His Messenger a true dream: Indeed, if God wills, you shall

definitely enter the Sacred Mosque in peace with hair shaven or shortened; you

will have no fear. He knew what you knew not; so before this He blessed you

with an imminent victory.

Sūrah Fath@

39

cannot be false, how come they had to return without achieving the

objective. It was in response to this question that the various aspects of

wisdom behind the truce of Arabia were delineated earlier. Here, at the

end, this dream is specially referred to and asserted that this God-

inspired dream is absolutely true and certain to materialize. No one

should doubt its truth. God willing, Muslims will soon enter the Sacred

Mosque with hairs of their heads shaven or shortened and they will never

have fear of any hindrance from anyone. The implication is that as a

result of this agreement, ‘umrah has become possible for them; the only

difference is that they will be blessed with this opportunity the following

year and this delay is not against the dream shown because the dream

never said that this ‘umrah shall be necessarily offered this year. Thus,

when once this very question was posed to the Prophet (sws), he replied

in similar terms. In other words, what was promised in the dream was

not negated; the ground was laid this year that it be offered the next

without any danger. The word قÎباh relates to the word ا�رؤ@ا : (dream). In

other words, the dream was not a baseless one: it was absolutely true.

Shaving the hair of the head or shortening it is among the etiquette of

h@ajj and ‘umrah. I have already explained its philosophy and underlying

wisdom. Shaving the head earns more reward yet shortening it is

permitted too keeping in view the circumstances. Thus both are

mentioned. The implication is that this caravan would consist of pilgrims

of both types who will, God willing, enter the Sacred Mosque with this

symbol of humility and servility without any fear or danger.

The words علموا فجعل من دون ذ�كF 7علم ما �م

7تحا قر@با

refer to the aspects

of wisdom in the delay incurred in offering ‘umrah, as referred to in

verse twenty five. These expediencies were not in the knowledge of the

people but were in the knowledge of God; thus He did not wish that

Muslims offer the ‘umrah this year by defeating the Prophet (sws);

however, His wisdom entailed that they go out for ‘umrah this year as

well so that He bless them with an “imminent victory” (7تحا قر@با

) which

will pave the way for further victories and also provide them with the

opportunity of offering ‘umrah in peace and security.

People have generally interpreted this imminent victory to refer to the

conquest of Khaybar; however in my opinion it refers to the truce of

H@udaybiyyah which in the beginning of this sūrah is called “a clear

victory (T7تح مب:

). Readers may look up the blessings of this clear victory

I have explained earlier in the light of the Qur’ān. This imminent victory

was actually a prelude to the conquest of Makkah and though the latter

Sūrah Fath@

40

was a bit far off, this victory paved its way. That is why it is called an

imminent victory. In other words, after this imminent victory, the real

victory is that of the conquest of Makkah which though has not yet

materialized yet God has it in His grasp as referred to in verse twenty

one earlier.

هو اNي أرسل رسو� با�هدى ودين اÎق <ظهره � اgين Ñه و"Ô با

h

h h

�

شهيدا هللا

)I�(30

This verse has already passed with slight difference of words in Sūrah

Tawbah, and is also a part of Sūrah S @aff ahead. I have explained its

occasion and context and its meaning in the tafsīr of Sūrah Tawbah. It, in

other words, expresses glad tidings for the conquest of Makkah because

on this conquest depended the dominance and supremacy of Islam in the

whole of Arabia. Thus after this conquest, all religions which existed in

Arabia, became subservient to Islam and soon the time came when the

Prophet (sws) declared that two religions cannot exist together in Arabia.

The verse says that the very God Who showed His majesties pointed to

earlier has sent His Messenger with guidance and the true religion in

order to make it dominant over all religions. In other words, this is an

irrevocable decision of fate: neither the Idolaters can change it nor the

Jews or Christians. This decision of God shall be implemented even if

they dislike it. In Sūrah Tawbah, this subject is discussed in the

following words:

ير@دون أن �طفؤوا نور بأفواههم و@أ× اهللا

إال أن يتم ناهللا � �

وره و�و كره ال�فرون

هو اNي أرسل رسو� با�هدى ودين اÎق <ظهره � اgين Ñه و�و كره ا�مl"ون

h

h

h

�

)� :,I-,,(

These [Jews and Christians] want to extinguish the light of God with

their mouths; but God has decided with certainty to perfect His light,

even though these disbelievers abhor it. It is He who has sent forth

His Messenger with guidance and the true religion that He may make

it prevail over above all religions, even though the Idolaters abhor it.

(9:32-33)

If the context of the above verses is looked into, it will become plainly

30. It is He Who has sent forth His Messenger with guidance and the true

Faith so that He may make it prevail over all religions and sufficient is God as a

witness.

Sūrah Fath@

41

evident that the first of them challenges the People of the Book, and the

second of them challenges the Idolaters of Arabia. It was these two

religious denominations which Islam faced in the land of Arabia. Later

on, the scope of this opposition widened; however, history bears

evidence that as long as Muslims adhered to Islam, the Almighty made

their religion dominant at every place.

The words باهللا Ô"و شهيد

ا imply that however much the opponents

regard this glad tiding to be far-fetched, they are bound to materialize

and God alone is sufficient to bear witness to this. Muslims are assured

by these words: they should not be worried by the opposition of their

opponents and the adversity of their circumstances. This promise of God

will definitely be fulfilled. What is said by the words و�و كره ا��فرون

and

l"ونا�م

و�و كره

in the above cited verse of Sūrah Tawbah is said here in

different words.

Ìمد رسول � � واNين معه أشداء � الكفار ر2اء ب4نهم تراهم ركعا سجدا ي�تغون اهللا: � � �

�

�

فضال من h ورضوانا سيماهم X وجوههم من أثر ا�سجود ذ�ك مثلهم X ا�وراهللا � :

h

اة ومثلهم X اإل¾يل كزرع أخرج شطأه فآزره فاستغلظ فاستوى � سوقه �عجب

ا�زراع <غيظ بهم الكفار وعد � : اNين آمنوا وعملوا ا�صاÎات منهم مغفرة وأجرا اهللا� � � �

عظيما )I�(31

Here, at the end, there is a reference to the attributes of the Prophet

(sws) and of His Companions (rta) as well as to the gradual dominance

of Islam as mentioned in the Torah and the Gospel.

The purpose of citing this reference is to show to the Muslims how

they are portrayed in the previous scriptures. In this manner, they would

be conveyed glad tidings and also become aware about the qualities God

wants to see in them and which are the ones which will introduce them

among others.

31. Muhammad is God’s Messenger and those who are with him are stern to

the disbelievers but merciful to one another. You will find them ardently

kneeling and prostrating to seek God’s grace and pleasure. They can be

distinguished by marks of prostration on their faces. Thus is their example in

the Torah and in the Gospel their example is like a sown land which puts forth

its shoot and supports it; then it became strong and firm upon its stalk,

delighting the farmers so that it enrages the disbelievers through it. God has

promised those from these people who embraced faith and did good deeds

forgiveness and a rich reward.

Sūrah Fath@

42

The second purpose for this citation is to warn the People of the Book

that they must not deliberately sound as if they know nothing and also

not intentionally conceal the truth. The Almighty had informed them

earlier about these details so that when the time comes they will bear

witness to them; however, it is their misfortune that instead of bearing

witness to them, they showed animosity and opposition.

The third purpose of this citation is to make evident to the Muslims

that the Almighty will grant them dominance in Arabia but this will take

place gradually; neither should they become hasty nor lose hope. They

should patiently and diligently nurture the seed they have sown. The time

will come when the Almighty will make it into such a strong and

expansive tree that a whole world will seek refuge in its shade.

The expression مد رسولÌ � � اهللا: has generally been translated such that مدÌ � :

is regarded as the mubtadā’ (inchoative) and رسول اهللا� as the khabr

(enunciative); however, in my opinion, رسول اهللا� is an attribute and ‘atf al-

bayān. The predicate is stated ahead as: أشداء � الكفار ر2اء ب4نهم

� � . This is

an allusion to a parable mentioned in the Torah in which the whole

community of the Muslims is portrayed such that Muh@ammad (sws) is

their chief and leader. If رسول اهللا� is regarded to be the predicate thereby

regarding مد رسولÌ � � ب4نهماهللا: as a complete sentence so that a new sentence

begins with ين معهNوا � Ù , this eloquence of the discourse would be lost. The

real majesty of this whole group will become evident only when

Muh@ammad is presented as its ultimate exemplar, as indeed he was.

The words ين معه أشداء � الكفار ر2اء ب4نهمNوا

� �

� express a distinctive

feature of the Prophet (sws) and his Companions (rta): they are stern and

rock-hard to the disbelievers but as soft as silk to one another. In other

words, all their honour and support is faith-specific. If people who do not

share their religion try to use them for their interest, they will not even be

able to insert a finger between the edifice which constitutes the believers.

On the other hand, they are very merciful and affectionate to the faithful.

This subject is discussed in this very context in verse 54 of Sūrah

Mā’idah thus: أعزة � ال�فر@ن Tأذلة � ا�مؤمن �

�

)-):-( (who are soft towards

the believers and stern towards the unbelievers, (5:54)). Since both

discuss the same topic, I am reproducing below what I had written so

that the real meaning of this part of the verse becomes evident in the

light of the parallel verse:

The word أذلة � is the plural of ذ<ل . In Arabic, this world connotes both

a positive and a negative meaning, as I have explained while writing

the tafsīr of verse 123 of Sūrah Āl ‘Imrān. When it connotes, its

Sūrah Fath@

43

positive meaning, as is the case here, it means soft-spoken, gentle,

obedient, humble and docile. The word ذ�ول

also occurs in this

meaning. An obedient camel is called ناقة ذ�ول.

The word �Ùأعز

ة is the plural of عز@ز . It is used in contrast with أذلة �

. It

means something hard, difficult, burdensome, difficult to surmount and

non-docile. If it is said: هو عز@ز ع

¼� it would mean: “that thing is very

burdensome for me; to control it is very difficult for me.”32

In this regard, I had explained the meaning of ¼شديد ع� in the following

words:

Same is the meaning of ¼شديد ع� . A beautiful couplet of a H@amāsī poet

reads:33

إذا اÛرء أعيته اÛروءة ناشئا

فمطلبها كهال عليه شديدIdhā al-mar’u a‘yathū al-marū’ah nāshi’an@

Fa mat@labuhā kahlan@ ‘alayhi shadi@d

(If a person is unable to create resolve in himself in his blooming

youthful age, then acquiring it in old age is very difficult.)

In other words, the believers are very gentle, soft, harmless, flexible

and adjustable for the Muslims but they are rock hard for the

disbelievers. If they try to use them for their interests, they would not

be able to mould them in any way … Jesus (sws) had directed his

disciples to be as shrewd as snakes and as innocent as doves (Matthew,

10:16), and in this verse too both these aspects are kept in

consideration.34

It also needs to be kept in mind that this verse of Sūrah Mā’idah occurs

in precisely the same context as the under discussion verse of Sūrah

Fath@. I have explained it there that the hypocrites are warned that their

character is totally opposite to what an Islamic character should be. They

should have been very submissive to the believers and very tough on the

disbelievers; however, they have made themselves toys in the hands of

32. Amīn Ah@san Is@lāh@ī, Tadabbur-i Qur’ān, vol. 2, 318.

33. Al-Tabrayzī, Dīwān al-h@amāsah, vol. 2, 18.

34. Ibid., vol. 2, 318-319.

Sūrah Fath@

44

the disbelievers but are very clever in deceiving the Muslims. In this

sūrah too, it may be remembered, the character of the hypocrites has

been mentioned in detail in verses 6-18. Here, at the end, this collective

conduct of the Muslims is highlighted so that the hypocrites may see

what their real character should be like and what they, on the contrary,

are displaying: they want misfortunes to descend on the Prophet (sws)

and his Companions (rta) and keep going to the disbelievers to assure

them that if these disbelievers fear any danger from the Muslims, they

will always support them.

By not understanding the meaning of أشداء � الكفار� �

, some people were

led to wrongly believe that Islam wants Muslims to be harsh and

disgustful with non-Muslims in every day life; however, neither can this

attitude be derived from the Qur’ān nor can one find corroboration for it

from the practice of the Prophet (sws) and his Companions (rta). I hope

that my explanation of the verse in the light of parallels would suffice to

dispel this misconception.

The words تراهم ركعا سجدا ي�تغون فضال من h � � ورضوانااهللا

portray their

attachment with God and their fondness for waking up at night and

praying to him at the time of tahajjud. In other words, whoever will see

them will gather on first sight that these people are totally different from

the common people they come across in this world. They are a group of

noble and pure souls whose real objective in life is to please God. Thus

they will either be seen kneeling or prostrating. In the previous part of the

verse, that aspect of their character was highlighted which related to their

fellow brethren; in this part of the verse, the aspect of their character

highlighted is the one which relates to their Creator. In other words, their

relationship with their fellow human beings exists on the right footings

for they are very gentle with the righteous and very non-compromising

for the wrongdoers, and their relationship with their Creator is also very

strong and set on the right footings for they are never unaware of Him.

And in the sight of God, the most likeable life is the one which relates to

both God and His creation on the right bases; if there is any flaw in this

regard, then the whole life of a person turns haywire.

The words وجوههم من أثر ا�سجود X سيماهم : h

point to their special distinctive

feature: evident on their faces are the marks of prostration. It is apparent

from these words that the marks referred to here are the ones which appear

on the forehead because of profuse prostrations. It is also very evident

from these words that these marks are very dear to God – so much so that

He wants that in this world this ummah be recognized from others by these

Sūrah Fath@

45

marks. All these deductions are evident from the words of the Qur’ān;

therefore, I do not regard the view of those people to be correct who have

tried to metaphorically interpret the word of this part. I do not deny the

fact that some people try to create these marks on their foreheads to show

off; however, just because there are some people who are show offs, one

cannot belittle the status of this great distinctive feature of the believers.

Just as there is a possibility to be ostentatious in this regard, this possibility

exists in every big and small practice of religion.

It is evident from some narratives that ‘Umar (rta) cautioned some

people because they had tried to make these marks apparent on their

foreheads. He was a person who was well aware of the circumstances of

people. If he warned or rebuked someone on this, then this was his right as

a teacher and a mentor of people and this has a specific context. This does

not belittle the mark of distinction of this ummah mentioned in this verse.

The words ا�وراة X ذ�ك مثلهم � say that this parable of the Prophet (sws)

and his Companions (rta) has been mentioned in the Torah. This is a

reference to the predictions about the Prophet (sws) and his Companions

(rta) found in Torah, the Psalms and in the scriptures of the Prophet

Isaiah (sws) even though the Jews by altering them had completely

distorted them, and the process of this distortion is still continuing. They

try to interpolate all places of their scriptures which they think can be

used by the Muslims in their favour. However, even today, there are

passages found in the Torah and the Gospel which can only refer to the

Prophet Muh@ammad (sws). For example:

The LORD came from Mount Sinai and dawned upon them from

Mount Seir; he shone forth from Mount Paran and came with ten

thousand holy ones and there was a fiery sharī‘ah for them in his right

hand. (Deuteronomy, 33:2)

Obviously, no one else except Muh@ammad (sws) can be alluded to by

this prediction. It mentions the mount Paran and also ten thousand holy

ones in explicit words. Here it should be kept in consideration that this

prediction cited by the Qur’ān is with reference to the dominance of the

Muslims, and this is an established fact that at the time of the conquest of

Makkah, the Prophet (sws) had ten thousand Companions (rta) by his

side.

It is only in the knowledge of God, the knower of the unknown, how

many distortions have taken place in this prediction; however, a recent

example of this distortion is that in some versions the words ten thousand

Sūrah Fath@

46

have been replaced by ten lacs. The only objective of this being that

Muslims may not be able to apply it to the conquest of Makkah.

However, if this prediction is deeply deliberated upon, one will find in it

a reference of all those things which the Qur’ān has alluded to.

The holy ones mentioned can only refer to people who are of noble

character, pious, compassionate and diligent in worship. For this, the

words used in the Qur’ān are: hتراهم ركعا سجدا ي�تغون فضال م � � ورضوانا اهللان

سيماهم X وجوههم من أثر ا�سجود :

h

. Now, two things can be possibly construed

by mentioning the holy ones of the Torah by their traits. The first

possibility is that the Qur’ān has made them fully distinct so that the

People of the Book may recognize that the holy ones mentioned in their

scriptures are the Companions of the Prophet (sws) and who by soon

appearing in ten thousand number will prove correct this prediction. The

second possibility is that all these traits were also mentioned in the Torah

but just as the Jews tried to conceal other predictions made in favour of the

Prophet (sws), here too they obliterated the traits and left the words “holy

ones” so that they are able to interpret it as per their own wishes. Both

these possibilities exist; however, no judge can deny the fact that if to

anyone this prediction of the Torah refers to, it can only be Muh@ammad

(sws).

The second thing mentioned in this prediction of the Torah is “his right

hand will have a fiery sharī‘ah for them.” In my opinion, this is actually

a mention of what the Qur’anic words say: � أشداء �

الكفار . This has been

explained in the following words by Jesus (sws): “His winnowing fork is

in his hand, and he will clear his threshing floor, gathering his wheat into

the barn and burning up the chaff with unquenchable fire.” (Matthew,

3:12).

At another place, Jesus (sws) is reported to have said:

The stone the builders rejected has become the cornerstone …

Therefore I tell you that the kingdom of God will be taken away

from you and given to a people who will produce its fruit. Anyone

who falls on this stone will be broken to pieces; anyone on whom it

falls will be crushed. (Matthew, 21:42-44)

In the prediction of the Torah cited earlier from Deuteronomy, these

words also occur:

Surely it is you who love the people; all the holy ones are in your

Sūrah Fath@

47

hand. At your feet they all bow down, and from you receive

instruction. (Deuteronomy, 33:3)

If the underlined words are reflected upon, one can see that the

translation has rendered them ambiguous; however, what is said is no

different than what is mentioned by the Qur’ān by the words: تراهم ركعا � سجدا ي�تغون فضال من h ورضوانااهللا�

.

After the parable of the Torah, the words: اإل¾يل كزرع أخرج X ومثلهم

شطأه فآزره فاستغلظ فاستوى � سوقه �عجب ا�زراع <غيظ بهم الكفار �

� :

refer to the

parable mentioned in the Gospel. In the parable of the Torah, the

devoutness in worship of the believers, their supremacy and their

compassion and justice with other nations are portrayed. In the parable of

Gospel, their gradual rise is depicted: though they will have a very frail

beginning, yet one day it will become such a strong and expansive tree

that many great nations will seek refuge in its shade.

In the Gospel of Matthew, this parable is mentioned thus:

He told them another parable: The kingdom of heaven is like a

mustard seed, which a man took and planted in his field. Though it is

the smallest of all your seeds, yet when it grows, it is the largest of

garden plants and becomes a tree, so that the birds of the air come

and perch in its branches. (Matthew, 13:31-32)

With slight variation, this parable also occurs in chapter 4 of the Gospel

of Mark and chapter 8 of the Gospel of Luke. The Qur’ān has explained

this parable by saying that the stages a sown crop passes through, the same

process will pass over Islam regarding its gradual rise to dominance. The

seeds which are cultivated in a land initially put forth thin shoots; then

these shoots receive support as a result of which these shoots become

strong and sturdy and the plant stands on its stem. Similarly, a day will

come when the seed of the truth sown in Arabia will bear fruit and reach

full bloom. The sower of this seed will be overjoyed to see it; however,

this will cause heartburn and anger in those who tried to stop its

development.

The particle ل in غيظ بهم الكفار> � is to express the consequence and the

word الكفار � is highlighting the real meaning of the parable. Since

believers are implied in the parable, here at the end by saying that their

rise and ascent will be a cause of yearning and envy for the disbelievers,

it is as if the entity for which the parable was stated has been referred to.

It is very common in the Arabic language that at the end of a parable or a

Sūrah Fath@

48

metaphor a word is used which points to the entity for which a parable or

a metaphor is mentioned so that the real purport becomes evident. In the

parable of the light mentioned in Sūrah Nūr, a clear example of this is

present.

The words وعد اNين آمنوا وعملوا ا�صاÎات منهم مغفرة وأجرا عظيمااهللا � � �

at the

end bring glad tidings of the promise of divine help and support for

whose substantiation the predictions of the Torah and the Gospel were

mentioned: people who would become exponents of the qualities stated

and also remain firm in faith and deeds would be granted forgiveness and

great reward by the Almighty. As far as those people are concerned, who

lay claim to faith but their sympathies are more with the enemies of

Islam than God and His Prophet (sws) and who, at H@udaybiyyah, showed

the weakness mentioned earlier in the sūrah, if they do not mend their

ways they will meet the fate destined for the opponents of Islam.

With the help of God, I come to the end of this sūrah’s tafsīr (gratitude

be to God for His favour).

Rah@mānābād

1st November 1976 AD

8th

Dhū al-Qa‘dah 1396 AH